An answer to two questions

1. In Verse 19, Is the term “Holiest” reference to the Holy or Most Holy? (Translators seem to differ)

The answer seems consistent whether answered by an examination of CTR’s writings or by an examination of the Apostle’s usage of the Greek word forms. In this verse “Holiest” (meaning Most Holy) appears to be the best translation even though translators have struggled with it and arrived at varying conclusions.

CTR’s comments are summarized as follows as to the meaning of this verse: R789 = having access to the Father

R1230 = sonship

R1299 = access to the Father (not by CTR)

R1581 = access by prayer through merit of Jesus

R1988 = rending of temple veil teaches that a way into Most Holy had been opened R2024 = access to the Father by prayer

R2252 = prayer access to the Father R5380 = prayer access to the Father

R5407 = the opportunity for participation in the high calling F681 = access by prayer

An examination of the Greek yields a somewhat puzzling but not necessarily inconsistent usage pattern. All of the forms of Hagios used in Hebrews chapters 8, 9, 10, and 13, are plural with the exception of 9:1. (Note that the word is sometimes translated “sanctuary.”) Not all are the same form of the plural, however. Following is a listing by form as used throughout these chapters:

1. agion (acc. masc. and nom. or acc. neut. sing.)

Heb. 9:1 a worldly sanctuary

1. twn agiwn (gen. pl.)

Heb. 8:2 a minister of the sanctuary

Heb. 9:8 the way into the holiest of all was not yet made manifest Heb. 10:19 enter the holiest by the blood

1. agia (without the definite article) (nom. pl. neut.) Heb. 9:2 holy “called the sanctuary”

Heb. 9:24 not entered into the holy places made with hands

1. ta agia (with the definite article) (nom. pl. neut.) Heb. 9:12 he entered once into the holy place

Heb. 9:25 holy place every year with the blood of others Heb. 13:11 blood … into the sanctuary for sin

1. agia agiwn (a combination of #2 and #3 above) Heb. 9:3 the holiest of all

Conclusions – While we, as the translators, cannot definitely conclude the meaning of these differences, a few things seem obvious or plausible:

Form #1 is used only once and seems merely (in its singular form) to refer to the whole building as a unit.

Form #2 easily can be interpreted as representing the Most Holy without causing interpretive problems. It could, however, represent both compartments.

Form #3 because of 9:2, seems reasonable to represent the Holy.

Form #4 is clearly used in each context with reference to the Most Holy.

Form #5 seems to be an accommodated usage invented by the Apostle in order to clearly contrast with the preceding verse.

2. Does “new” ( o aton) in verse 20 mean “Consecrated”?

This Greek word appears only twice in the Bible, here as an adjective, and in Acts 18:2 as an adverb form. Because it very literally means “newly slain;’ the question has been raised as to the possibility that the Apostle and Luke used the word as a figurative representation of consecration. We do not think so for the following reasons:

1. In Acts it is an adverb modifying “come.” It does not grammatically apply to Aquila and could not, therefore, be referring to his consecration. It applies to the act of coming from Italy.
2. In Hebrews, on the other hand, it is possible that the adjective “prosphatos” could refer to the “way” being consecrated. But the “way” is not slain, we are, which would seem a less than good way to see the term pictorially
3. Young’s, Strong’s, and Rotherham all acknowledge a figurative use for this term. They all agree that it means recent, lately made, or fresh. This seems reasonable as an expression. What is fresher than “newly slain” meat? The Greek word seems akin to English expressions like “farm fresh eggs:’ “fresh as a daisy” “fresh as all outdoors: “‘new as morning: ‘etc., etc. Such terms are meant to be descriptive and not to link us with farms, daisies, outdoors, and morning.

Therefore, our conclusion is that “NEW” in Hebrews 10:20 simply means a FRESH WAY for the Christian to travel (as opposed to the decaying way of the law – see Hebrews 8:13).

– David Doran

 

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