Hebrews 9:18
Hebrews 9:18 in Multiple Translations
That is why even the first covenant was not put into effect without blood.
Whereupon neither the first testament was dedicated without blood.
Wherefore even the first covenant hath not been dedicated without blood.
So that even the first agreement was not made without blood.
That's why the first agreement was established with blood.
Wherefore neither was the first ordeined without blood.
whence not even the first apart from blood hath been initiated,
Therefore even the first covenant has not been dedicated without blood.
Hence even the first testament was not dedicated without blood.
Whereupon neither was the first indeed dedicated without blood.
And so God put the first covenant into effect only [LIT] by means of animals’ blood that was shed when they were slaughtered.
Berean Amplified Bible — Hebrews 9:18
BAB
Word Study
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Hebrews 9:18 Interlinear (Deep Study)
BIB
GRK
οθεν
ουδ
η
πρωτη
χωρις
αιματος
εγκεκαινισται
οθεν
hothen
G3606
whence
Adv
ουδ
oude
G3761
nor
Conj-N
η
ho
G3588
the/this/who
Art-NSF
πρωτη
prōtos
G4413
first
Adj-NSF-S
χωρις
chōris
G5565
without
Adv
αιματος
ahima
G129
(Field of) Blood
Noun-GSN
εγκεκαινισται
egkainizō
G1457
to inaugurate
Verb-RPI-3S
Greek Word Study
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Greek Word Reference — Hebrews 9:18
οθεν
hothen
G3606
"whence"
Adv
This word means from which place or source something comes. It is used in Matthew 12:44 and Luke 11:24 to describe where an unclean spirit comes from. It can also mean wherefore or why something happens.
Definition: ὅθεν adv., whence; __(a) of direction or source: Mat.12:44, Luk.11:24, Act.14:26 28:13; = ἐκεῖθεν ὅπου, Mat.25:24, 26 (cf. Thuc., i, 89, 3); ὅ. γινώσκομεν, 1Jn.2:18; __(b) of cause, whence, wherefore: Mat.14:7, Act.26:19, Heb.2:17 3:1 7:25 8:3 9:18 11:19.† (AS)
Usage: Occurs in 15 NT verses. KJV: from thence, (from) whence, where(-by, -fore, -upon) See also: 1 John 2:18; Hebrews 8:3; Hebrews 2:17.
ουδ
oude
G3761
"nor"
Conj-N
This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.
Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)
Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.
η
ho
G3588
"the/this/who"
Art-NSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
πρωτη
prōtos
G4413
"first"
Adj-NSF-S
The Greek word for first or foremost, used in Luke 14:18 and 1 Corinthians 14:30. It can refer to the first in a sequence, like the first day of the week, or the most important thing, like the first commandment.
Definition: B. Superl., πρῶτος, -η, -ον, [in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc. ;] first, __1. of Time or Place; __(a) absol., as subst., ὁ π.., Luk.14:18, Jhn.19:32, 1Co.14:30; ὁ π. καὶ ὁ ἔσχατος, Rev.1:17 2:8 22:13; neut., τὸ π., opposite to τ. δεύτερον, Heb.10:9; τὰ π., opposite to τ. ἔσχατα, Mat.12:45, Luk.11:26, 2Pe.2:20; anarth., Mat.10:2; pl., Mat.19:30, Mrk.10:31, Luk.13:30; ἐν πρώτοις (EV, first of all), 1Co.15:3; __(b) as adj.: πρώτῃ; (sc. ἡμέρᾳ) σαββάτου, Mk 16:[9]; φυλακή, opposite to δευτέρα, Act.12:10; equiv. to adv. in English, Jhn.8:[7] 20:4, 8 Act.27:43, Rom.10:19, 1Ti.1:16, 1Jn.4:19; = πρότερος (see infr.; cf. M, Pr., 79; Bl, §11, 5; Thackeray, Gr., 183f.): with genitive, π. μου ἦν (my chief: Abbott, Jg., 509ff.; but cf. M, Pr., 245), Jhn.1:15, 30; with art., Mrk.14:12, Act.1:1, al.; before ὁ δεύτερος, etc., Mat.22:25, Mrk.12:20, al. __2. Of Rank or Dignity, chief, principal: Mat.20:27 22:38, Mrk.9:35, Eph.6:2, al.; with genitive, Mrk.12:28, 29 al.; πόλις (Field, Notes, 124), Act.16:12; with art., Luk.15:22 19:47, Act.13:50, al. __3. Neut., πρῶτον, as adv., first, at the first; __(a) of Time: Mat.8:21, Mrk.4:28, al.; τὸ π., Jhn.10:40, al.; __(b) of Order: Rom.3:2, 1Co.11:18, al. (AS)
Usage: Occurs in 93 NT verses. KJV: before, beginning, best, chief(-est), first (of all), former See also: 1 Corinthians 14:30; Luke 15:22; Hebrews 8:7.
χωρις
chōris
G5565
"without"
Adv
Without something, like in John 15:5 where Jesus says we can do nothing without him. It can also mean separately or apart from something.
Definition: χωρίς adv., __1. separately, apart: Jhn.20:7. __2. As prep., with genitive, __(a) separate from, apart from, without (practically equiv. to ἄνευ; see Field, Notes, 103): Mat.13:34, Mrk.4:34, Luk.6:49, Jhn.1:3 15:5, Rom.3:21, 28 4:6 7:8-9 10:14, 1Co.4:8 11:11, 2Co.12:3, Eph.2:12, Php.2:14, 1Ti.2:8 5:21, Phm 14, Heb.4:15 7:7, 20 9:7, 18 9:22, 28 10:25 11:6, 40 12:8, 14 (οὗ χωρίς; see Bl., § 82, 3), Jas.2:18, 20 2:26; __(b) besides: Mat.14:21 15:38, 2Co.11:28.† (AS)
Usage: Occurs in 36 NT verses. KJV: beside, by itself, without See also: 1 Corinthians 4:8; James 2:20; Hebrews 4:15.
αιματος
ahima
G129
"(Field of) Blood"
Noun-GSN
Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.
Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)
Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.
εγκεκαινισται
egkainizō
G1457
"to inaugurate"
Verb-RPI-3S
To inaugurate means to officially start or introduce something new, like a ceremony or a project, as seen in Hebrews 9:18 and 10:20. It involves setting apart or dedicating something for a specific purpose, often with a sense of celebration and commitment.
Definition: ἐγκαινίζω, see: ἐνκ-. ἐν-καινίζω (Rec. ἐγκ-, see: ἐν), [in LXX: (to renew) 1Ki.11:14, 2Ch.15:8, Ps 50(51):10 (Br-m pi.); (to dedicate) Deu.20:5, 2Ch.7:5 (-^jn); Isa.16:11 41:1 45:16 (aliter in Heb.), Si 33(36):6, 1Ma.4:36,54,57 5:1, 2Ma.2:29 *;] 1. to innovate (Eust.). 2. to renew (LXX ut supr.). 3. to initiate, inaugurate, dedicate (LXX ut supr.) : διαθήκην, Heb.9:18 ; ὁδόν, ib. 10:20 (Cremer, 323).† (AS)
Usage: Occurs in 2 NT verses. KJV: consecrate, dedicate See also: Hebrews 9:18; Hebrews 10:20.
Study Notes — Hebrews 9:18
Show Verse Quote Highlights
- Context
- Cross References
- Hebrews 9:18 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Hebrews 9:18
- Jamieson-Fausset-Brown on Hebrews 9:18
- Matthew Poole's Commentary on Hebrews 9:18
- Trapp's Commentary on Hebrews 9:18
- Ellicott's Commentary on Hebrews 9:18
- Adam Clarke's Commentary on Hebrews 9:18
- Cambridge Bible on Hebrews 9:18
- Barnes' Notes on Hebrews 9:18
- Whedon's Commentary on Hebrews 9:18
- Sermons on Hebrews 9:18
Context — Redemption through His Blood
16In the case of a will, it is necessary to establish the death of the one who made it,
17because a will does not take effect until the one who made it has died; it cannot be executed while he is still alive.
18That is why even the first covenant was not put into effect without blood.
19For when Moses had proclaimed every commandment of the law to all the people, he took the blood of calves and goats, along with water, scarlet wool, and hyssop, and sprinkled the scroll and all the people, 20saying, “This is the blood of the covenant, which God has commanded you to keep.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 24:3–8 | When Moses came and told the people all the words and ordinances of the LORD, they all responded with one voice: “All the words that the LORD has spoken, we will do.” And Moses wrote down all the words of the LORD. Early the next morning he got up and built an altar at the base of the mountain, along with twelve pillars for the twelve tribes of Israel. Then he sent out some young men of Israel, and they offered burnt offerings and sacrificed young bulls as peace offerings to the LORD. Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar. Then he took the Book of the Covenant and read it to the people, who replied, “All that the LORD has spoken we will do, and we will be obedient.” So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.” |
| 2 | Hebrews 9:14 | how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God! |
| 3 | Hebrews 9:22 | According to the law, in fact, nearly everything must be purified with blood, and without the shedding of blood there is no forgiveness. |
| 4 | Hebrews 8:7–9 | For if that first covenant had been without fault, no place would have been sought for a second. But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their fathers when I took them by the hand to lead them out of the land of Egypt, because they did not abide by My covenant, and I disregarded them, declares the Lord. |
| 5 | Exodus 12:22 | Take a cluster of hyssop, dip it into the blood in the basin, and brush the blood on the top and sides of the doorframe. None of you shall go out the door of his house until morning. |
Hebrews 9:18 Summary
[This verse tells us that the first covenant, or agreement, between God and His people was not officially started without the use of blood, which symbolized the seriousness of sin and the need for forgiveness, as seen in Leviticus 17:11. The use of blood in this way points to the ultimate sacrifice of Jesus Christ, who shed His blood to establish a new covenant with God's people, as described in Luke 22:20. This reminds us that our relationship with God is rooted in sacrifice and forgiveness, and that we should approach Him with reverence and gratitude, as encouraged in Psalm 95:6-7.]
Frequently Asked Questions
Why was blood necessary for the first covenant to be put into effect?
The use of blood in the first covenant symbolized the seriousness of sin and the need for atonement, as seen in Leviticus 17:11, where it is written that the life of the flesh is in the blood, and Exodus 24:8, where Moses sprinkled blood on the people to seal the covenant.
What does the phrase 'not put into effect without blood' mean?
This phrase means that the first covenant was not ratified or validated without the shedding of blood, highlighting the importance of sacrifice in establishing a covenant relationship with God, as also seen in Hebrews 9:22.
How does this verse relate to the concept of sacrifice in the Bible?
This verse underscores the biblical theme that sacrifice is necessary to atone for sin and establish a relationship with God, as emphasized in Hebrews 9:22 and Psalm 51:17, where a broken spirit and a contrite heart are described as sacrifices pleasing to God.
What is the significance of blood in the context of covenant-making?
In the biblical context, blood represents life and is used to symbolize the sealing of a covenant, as seen in Exodus 24:3-8 and Matthew 26:28, where Jesus' blood is described as the blood of the new covenant.
Reflection Questions
- What does the necessity of blood for the first covenant reveal about God's character and His view of sin?
- How does the use of blood in covenant-making point to the ultimate sacrifice of Jesus Christ?
- In what ways does this verse encourage me to reflect on the significance of sacrifice in my own relationship with God?
- How can I apply the principle of sacrifice, as seen in this verse, to my daily life and worship?
Gill's Exposition on Hebrews 9:18
Whereupon neither the first testament,.... Or the first administration of the covenant of grace under the law: was dedicated without blood; or "confirmed" without it, that dispensation being a
Jamieson-Fausset-Brown on Hebrews 9:18
Whereupon neither the first testament was dedicated without blood. Whereupon , [ Hothen (G3606)] - 'Whence.' Since the old dispensation also had its testamentary aspect.
Matthew Poole's Commentary on Hebrews 9:18
Forasmuch as all testaments are put in force by the death of the testator, and all covenants are most strongly confirmed by death and blood in God’ s own judgment, thence it is that the Mosaical covenant was confirmed by them. Dedicated; egkekainistai, strictly taken, signifieth made new, or renewed. It is not used in the New Testament but in this place, and : the Syriac translate it here confirmed, or ratified. In the Old Testament the Septuagint use it to express the Hebrew wknh . In which law, for a man who had built a house, and was called out to the wars, to return and dedicate it, was to take possession of it, and secure it from the claim of another. Here it is properly used to make sure, firm, and inviolable; and that by blood, typical of Christ’ s, which is the highest and most solemn ratification. So were the covenants before ratified, but especially under the law, and the Mosaical covenant itself, as appears by instance, ,10,17,18 31:44,54; compare ,7,8.
Trapp's Commentary on Hebrews 9:18
18 Whereupon neither the first testament was dedicated without blood. Ver. 18. Was dedicated] Or initiated to holy use, Leviticus 16:15-16, εγκεκαινισται.
Ellicott's Commentary on Hebrews 9:18
(18) Whereupon.—Better, Wherefore not even has the first (covenant) been dedicated (or, inaugurated) without blood. (See Exodus 24:6-8.)
Adam Clarke's Commentary on Hebrews 9:18
Verse 18. Whereupon] οθεν. Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood-without the death of a victim, and the aspersion of its blood.
Cambridge Bible on Hebrews 9:18
18. Whereupon] Rather, “Wherefore;” because both “a covenant” and “a testament” involve the idea of death.neither] “not even.”was dedicated] Lit. “has been handselled” or “inaugurated.” The word is from the same root as “Encaenia,” the name given to the re-dedication of the Temple by the Maccabees (John 10:22. Comp. Deuteronomy 20:5; 1 Kings 8:63; LXX.). The perfect is used by the author, as in so many other instances.
Barnes' Notes on Hebrews 9:18
Whereupon - Ὅθεν Hothen - “Whence.” Or since this is a settled principle, or an indisputable fact, it occurred in accordance with this, that the first covenant was confirmed by the shedding of blood.
Whedon's Commentary on Hebrews 9:18
18. Whereupon—In accordance with this demand of death for a testament, the emblem of death, namely, blood, is freely shed and abundantly used.
Sermons on Hebrews 9:18
| Sermon | Description | |
|---|---|---|
|
The Covenants by Charles Finney | Charles Finney discusses 'The Covenants,' emphasizing the transition from the Old Covenant to the New Covenant as outlined in Hebrews 8:13. He explains the nature of covenants, the |
|
Key Words: Obedience by J. Glyn Owen | In this sermon, the speaker emphasizes the importance of dedicating one's life to God and obeying His commandments. He references the Israelites in the book of Exodus, who initiall |
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Know God by G.W. North | In this sermon, the speaker discusses the importance of not giving up or stopping when faced with difficult situations. He uses the example of Moses leading the Israelites through |
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(Covenant Series) 4. Experiencing the Power & Liberty of the New Covenant by Al Whittinghill | In this sermon, the preacher discusses the concept of deserving good treatment and how it relates to our relationship with God. He compares society's questioning of God's love and |
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Priesthood - Part 3 by Ron Bailey | In this sermon, the speaker expresses concern about the focus on external aspects of salvation. He suggests that the true suffering of Christ can be depicted in a film by creating |
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Moving Forward With God by Mary Wilder Tileston | Mary Wilder Tileston, preaching on the unwavering faithfulness of the Lord, emphasizes the importance of being strong and courageous in following God's commands, as seen in Joshua |
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(First Baptist Church) #2 - Conscience by J. Edwin Orr | In this sermon, the preacher emphasizes the role of the Holy Spirit in convicting and convincing the world of sin, righteousness, and judgment. He discusses the importance of worki |