FOR THE LAW, SINCE IT HAS ONLY A SHADOW OF THE GOOD THINGS TO COME AND NOT THE VERY FORM: Skian gar echon (PAPMSN) o nomos ton mellonton (PAPNPG) agathon ouk auten ten eikona ton pragmaton: (He 8:5; 9:9,11,23; Col 2:17)

For - connects this chapter to the end of chap 9 although NIV does not render it.

Law (3551) (nomos from nemo = to parcel out, divide among, allot) is first of all something parceled out or allotted and so what one has in possession. The primary meaning relates to that which is conceived as a standard or refers to generally recognized rules of civilized conduct especially as sanctioned by tradition. In addition to rules that take hold through tradition, the state or other legislating body may enact ordinances that are recognized by all concerned and in turn become legal tradition. The law is thus a plumbline as used to determine straightness. But just as plumblines cannot straighten the building but only determine how crooked it is and where change is needed, so too the law acts as a plumbline to show us where we fall short and to tutor us and lead us to faith in the gospel through which one can meet God's righteous standard. 

Shadow (4639) (skia) describes that pattern which is thrown by an object when light falls upon the original object. A shadow is thus an image cast by an object representing the form of that object. It can refer to a foreshadowing, a faint outline or an imperfect portrayal or representation of a thing.

Skia is actually a pale shadow contrasted with a sharp, distinct one. The law and the Levitical ceremonies and rituals were only a pale shadow of the things Christ would bring. They were form without substance portraying something real, but not themselves real. A shadow has no substance in itself. It has no independent existence. It merely is proof of the fact that there is a reality back of it. It is not itself solid or real.

Ray Stedman has an interesting introduction to this chapter...

It would be foolish indeed to prefer reading a cookbook to eating a good meal when one is hungry. Not that there is anything wrong with reading a cookbook—it can be very enlightening—but it is not very nourishing! Yet some of the original readers of Hebrews were doing something very much like that. They preferred to content themselves with the externals of faith—such as the law, the Aaronic priesthood and animal offerings—and to ignore the fulfillment of these things in the death, resurrection and ascension of Jesus. They wanted the cookbook rather than the meal!

As we have seen, the tabernacle in the wilderness, with its regulations and sacrifices, was an accurate and divinely drawn picture of the sacrifice of Jesus and the new arrangement for living which would be available to believers in Christ. But it could only describe these realities up to a point. It was both a comparison and a contrast.

I carry a picture of my wife in my wallet and, when I am away from home, I find it comforting to look at it. But it is quite inadequate, for it is not my wife, only a picture of her. I can look at it, but I cannot have a conversation with it. I cannot laugh together with it, and I cannot persuade it to cook any meals! It is an accurate representation of the real thing, but also a far cry from it. So the law and the tabernacle could never do for believers of any age what the living Christ can do. This is the continuing argument of the writer in chapter 10. (Hebrews 10:1-39 Let Us Go On!)

Good things (18) (agathos) (click another discussion of good deeds) which means profitable, benefiting others, whereas the related word kalos means constitutionally good, but not necessarily benefiting others.

Saints are made adequate and equipped for these "agathos" works by God's Word for

Come (3195) (mello) means to to occur at a point of time in the future which is subsequent to another event and closely related to it.

Form (1504) (eikon) is an artistic representation, as one might see on a coin or statue (an image or a likeness, as in Mt 22.20). Eikon as in the present verse can refer to a visible manifestation of an invisible and heavenly reality form.

Eikon is the basis for such English terms as icon ( a conventional religious image typically painted or engraved on a small wooden panel and venerated in Eastern Orthodox Churches), "iconography" (the illustration of a subject by drawing), or "iconoclast" (the medieval zealots who broke up religious statues and then anyone who attacks cherished beliefs or practices).

Children are fond of shadow pictures. Painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what their intend to represent. This indistinct representation is called by the Greeks skiagraphia. God the consummate "Painter" of beauty has penciled in the outlines that point to the Better Sacrifice for all to see. It's like looking a a cookbook with pictures of beautiful, sumptuous meals and saying "Boy that really satisfies my hunger." That would be ridiculous...by the same token how silly reach out to grasp the shadow when you can lay hold of the "very form of things".

The “good things” in context probably refer back to the “salvation” of v28 (see note Romans 10:15). 

Stedman observes that...

In verses 1-4, the author builds on a point he has made earlier---that the annual repetition of sacrifices in the old order indicated their inability to actually remove sins. Once again he uses a logical-deduction argument. Had they truly cleansed the conscience, there would have been no need to repeat them for the offerers; they would have seen themselves as cleansed from sin's defilement forever. But these sacrifices could not remove sin because they were based only on the death of animals.

The annual repetition did remind offerers that they were still very much sinners and still very much in need of an adequate substitute if their sin was ever to be removed. The sacrifices were but a shadow of the good things that are coming---not the realities themselves. A shadow indicates a reality, but has no substance in itself. I waited on a downtown street comer one day for a friend who always wore a Western hat. Suddenly I saw his distinctive shadow on the sidewalk and knew that he was standing just around the comer. I could not actually see him, but I knew he was there. So the offerings witnessed to the person of Christ and his sacrifice, though they were not that reality themselves. They were but his shadow that indicated he was soon to appear. (ibid)

CAN NEVER BY THE SAME SACRIFICES YEAR BY YEAR WHICH THEY OFFER CONTINUALLY: tais autais thusiais as prospherousin (3PPAI) eis to dienekes oudepote dunatai (3SPPI): (Heb 10:3,4,11, 12, 13, 14, 15, 16, 17, 18; 7:18,19; 9:8,9,25)

Can (1410) (dunamai - see study of related word dunamis) means to  be able, to have power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. In this case the nature of the yearly sacrifices is such that they lack the power to perfect the sinner.

Never (3763) (oudepote from oude = not even, and poté = ever) mean absolutely not ever at any time! Never at all, neither at any time, nothing at any time.

Sacrifices (2378) (thúo = to sacrifice) that which is offered as a sacrifice or the act of sacrificing or offering.

Year (1763) (eniautos) a year or any definite time.

Offer (4374) (prosphero from prós = to, toward + phéro = bring) means to carry or bring something into the presence of someone usually implying a transfer of something to that person carry to. It refers to an offering, whether of gifts, prayers, or sacrifices.

Continually (1336) (dienekes) means uninterruptedly, perpetually, continuously. This is really an idiom, eis to dienekes - continually, perpetually.

An effective thing does not need to be done again; the very fact of the repetition of these sacrifices is the final proof that they are not purifying men's souls and not giving access full to God.

MAKE PERFECT THOSE WHO DRAW NEAR: tous proserchomenous (PMPMPA) teleiosai (AAN):

Make perfect (5048) (teleioo related to teleios from telos = an end, a purpose, an aim, a goal) means to be complete, mature, fully developed, full grown, brought to its end, finished, wanting nothing necessary to completeness or in good working order. It means not merely to terminate a thing but to carry out a thing to the full. Teleioo signifies the attainment of consummate soundness and includes the idea of being whole. Interestingly the Gnostics used teleios of the one fully initiated into their mysteries and that may have been why Paul used teleios in this epistle.

Teleioo signifies the attainment of consummate soundness and includes the idea of being made whole. Interestingly the Gnostics used teleios of one fully initiated into their mysteries and that may have been why Paul used teleios in this epistle.

In Hebrews 12:2 (see note) Jesus is designated as "the author and perfecter of faith" where perfecter is teleiotes, the Completer, the One Who reached the goal so as to win the prize so to speak.

Wuest has this note on the NT word group (telos, teleioo, teleios, teleiosis, teleiotes)...

Teleios the adjective, and teleioo the verb. The adjective is used in the papyri, of heirs being of age, of women who have attained maturity, of full-grown cocks, of acacia trees in good condition, of a complete lampstand, of something in good working order or condition. To summarize; the meaning of the adjective includes the ideas of full-growth, maturity, workability, soundness, and completeness. The verb refers to the act of bringing the person or thing to any one of the aforementioned conditions. When applied to a Christian, the word refers to one that is spiritually mature, complete, well-rounded in his Christian character.

Richards commenting on the word group (telos, teleioo, teleios, teleiosis, teleiotes) writes that

These words emphasize wholeness and completeness. In the biological sense they mean "mature," or "full grown": the person, animal, or plant achieved the potential inherent in its nature. The perfect is the thing or person that is complete, in which nothing that belongs to its essence has been left out. It is perfect because every potential it possesses has been realized. (Richards, L O: Expository Dictionary of Bible Words: Regency)

Stedman writes that...

To make perfect a sinner before God would be to have sin and its effects totally removed. These include not only the effects on the spirit and soul but the body also—regeneration, full sanctification and resurrection. Though resurrection awaits the final coming of Christ, nevertheless, full and continuing access to God, “without the constant necessity of removing the barrier of freshly accumulated sin” (F F Bruce 1964:227), was available by faith to every believer in Jesus throughout the believer’s lifetime (Ro 5:1, 2).

Telioo is used 19 times of 24 total NT uses in Hebrews, often in the sense of to make perfect or fully cleanse from sin in contrast to ceremonial (Levitical) cleansing. The writer is emphasizing the importance of perfection... (which should cause any Jew who is contemplating the worth of Christ and the New Covenant to realize his utter hopelessness to every attain perfection under the Old Covenant).

Hebrews 2:10 (note) For it was fitting for Him, for Whom are all things, and through Whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. (Comment: This does not imply any moral imperfection in the Lord Jesus, but speaks of the consummation of the human experience of suffering the death of the Cross, through which He must pass if He is to become the Author or Captain of our salvation.)

Hebrews 5:9 (note) And having been made perfect, He became to all those who obey Him the source of eternal salvation,

Hebrews 7:19 (note) (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. (Comment: This means to carry through completely, to make complete, to finish, bring to an end. The old covenant could bring nothing to conclusion. The Mosaic economy could reveal sin but it could never remove sin, and so it had to be removed. It gave no security. It gave no peace. A man never had a clean conscience.)

Hebrews 7:28 (note) For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

Hebrews 9:9 (note) which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience,

Hebrews 10:1 (note) For the Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near. (Contrast with Jesus in Hebrews 5:9 above.  The idea in Hebrews 10:1 is that the ceremonial law could not actually save the believer. Its work was always short of completeness.)

Hebrews 10:14 (note) For by one offering He has perfected  for all time those who are sanctified. (Comment: Wuest writes "Here, the completeness of the state of salvation of the believer is in view. Everything essential to the salvation of the individual is included in the gift of salvation which the sinner receives by faith in Messiah’s sacrifice. The words “for ever” here are to be construed with “perfected.” It is a permanent state of completeness in salvation to which reference is made. The words “them that are sanctified” are descriptive of the believer. He is one set apart for God) (ibid)

Hebrews 11:40 (note) because God had provided something better for us, so that apart from us they should not be made perfect.

Hebrews 12:23 (note) (But you have come...) 23 to the general assembly and church of the first-born who are enrolled in heaven, and to God, the Judge of all, and to the spirits of righteous men made perfect,

In sum the fundamental idea of telioo is the bringing of a person or thing to the goal fixed by God.

It is interesting and doubtless no mere coincidence that in the Septuagint (LXX) teleioo is translated numerous times as consecrated or consecration, especially speaking of consecration of the priests (cf Jesus our "great High Priest") (Ex 29:9, 29, 33, 35 Lv 4:5; 8:33; 16:32; 21:10; Nu 3:3). The LXX translators gave the verb teleioo a special sense of consecration to priestly service and this official concept stands behind the writer's use in this passage in Hebrews 5:9 (note). It signifies that Jesus has been fully equipped to come before God in priestly action.

Draw near (4334) (proserchomai from prós = facing + érchomai = come) means literally to come facing toward and so to approach or come near. To come to visit or associate with. It describes the approach to or entry into a deity’s presence. In the Septuagint (LXX) proserchomai was the verb used to describe the approach of the priests to Jehovah for worship and to perform of their priestly (Levitical) functions. But here in Hebrews, under the New covenant, all seven uses of  proserchomai refer to believers possessing the privilege of access to God the Father through Christ the Great High Priest.

Here are the seven uses of this proserchomai in Hebrews...

Hebrews 4:16 (note) Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need. (Comment: "Let us..." emphasizes that this privilege is always available to those under the New Covenant. Do we really comprehend and avail ourselves of the profundity of this privilege?)

Hebrews 7:25 (note) Hence, also, He is able to save forever those who draw near (present tense = emphasizes continual activity) to God through Him, since He always lives to make intercession for them.

Hebrews 10:1 (note) For the Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near.

Hebrews 10:22 (note) let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Hebrews 11:6 (note) And without faith it is impossible to please Him, for he who comes (drawn near) to God must believe that He is, and that He is a rewarder of those who seek Him.

Hebrews 12:18 (note) For you have not come (drawn near) to  a mountain that may be touched and to a blazing fire, and to darkness and gloom and whirlwind,

Hebrews 12:22 (note) But you have come (drawn near) to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels

The Law made nothing perfect. In context (He 10:2) the Law can never give the worshiper a clear conscience, that sense that he is not guilty and conversely the sense that he has been pleasing to God. Why not? because animal blood can not take away sins (and the associated guilty conscience).

As much as those living under the law desired to approach God, the Levitical system provided no way to enter His holy presence (cf. Ps 15:1; 16:11)

There is a story of an English village whose chapel had an arch on which was written:

“We Preach Christ Crucified.”

For years godly men preached there and they presented a crucified Savior as the only means of salvation. But as the generation of godly preachers passed, a generation arose that considered the blood of Christ & the Cross and its message antiquated and repulsive. They began to preach salvation by Christ’s example rather than by His blood. They did not see the necessity of His sacrifice. After a while, ivy crept up the side of the arch and covered the word “Crucified,” and only “We Preach Christ” was visible.

Then the church decided that its message need not even be confined to Christ and the Bible. So the preachers began to give discourses on social issues, politics, philosophy, moral rearmament, and whatever else happened to spark interest. The ivy on the arch continued to grow until it covered the third word. Then it simply read, “We Preach.”

In 1873, Philip P. Bliss caught a vision of the believers’ exalted position through Christ’s once-for-all sacrifice on their behalf:

FREE FROM THE LAW
Click to play

Free from the law, O happy condition,
Jesus hath bled, and there is remission;
Cursed by the law and bruised by the fall,
Grace hath redeemed us once for all.

Now are we free—there’s no condemnation,
Jesus provides a perfect salvation;
“Come unto Me,”O hear His sweet call,
Come, and He saves us once for all.

“Children of God,”O glorious calling,
Surely His grace will keep us from falling;
Passing from death to life at His call,
Blessed salvation once for all.

Once for all, O sinner, receive it;
Once for all, O brother, believe it;
Cling to the cross, the burden will fall,
Christ hath redeemed us once for all.

><>><>><>

OTHERWISE, WOULD THEY NOT HAVE CEASED TO BE OFFERED: epei ouk an epausanto (3PAMI) prospheromenai (PPPFPN): (He 10:17; 9:13,14; Psalms 103:12; Isaiah 43:25; 44:22; Micah 7:19)

Otherwise (1893) is a conjunction which means in other respects or under different conditions.

Cease (3973) (pauo) means to cease from an activity in which one is engaged. This verse implies that the Temple sacrifices were still being carried out, which would date the writing of Hebrews prior to 70AD, the date of the destruction of the Jewish Temple in Jerusalem by the Roman general Titus (who later became Emperor).

Offered (4374) (prosphero from prós = to, toward + phéro = bring) means to carry or bring something into the presence of someone usually implying a transfer of something to that person carry to. It refers to an offering, whether of gifts, prayers, or sacrifices.

BECAUSE THE WORSHIPERS HAVING ONCE BEEN CLEANSED WOULD NO LONGER HAVE HAD CONSCIOUSNESS OF SINS: dia to medemian echein (PAN) eti suneidesin hamartion tous latreuontas (PAPMPA) hapax kekatharismenous (RPPMPA):

The worshipers (3000) (latreuo from latris = one hired or latron = reward, wages) means to work for reward, for hire or for pay, to  be in servitude, render cultic service.  Latreuo was used literally for bodily service (e.g., workers on the land, or slaves), and figuratively for “to cherish.” In the NT the idea is to render service to God, to worship, to perform sacred services or to minister to God in a spirit of worship.

Once (530) (hapax) means once for all. The idea is that which is done has perpetual validity and never needs repetition. The animal sacrifices could not effect such a "cure".

Once in Hebrews - Heb 6:4 Heb 7:27 Heb 9:7, 12, 26, 27, 28 Heb 10:2, 10 Heb 12:26, 27

F B Meyer on the word "once"...

THERE is a word here which recurs, like a note on an organ beneath the tumult of majestic sound. Five times, at least, it rolls forth its thunder, pealing through all ages, echoing through all worlds, announcing the finality of an accomplished redemption to the whole universe of God "ONCE!" And there is another phrase which we must couple with it, spoken by the parched lips of the dying Saviour, yet with a loud voice, as though it were the cry of a conqueror: "When Jesus, therefore, had received the vinegar, he said, 'It is finished'; and he bowed his head and gave up the ghost." It is very seldom that man can look back on a finished life-work. The chisel drops from the paralyzed hand ere the statue is complete; the chilling fingers refuse to guide the pen along another line, though the book is so nearly done; the statesman must leave his plans and far-reaching schemes to be completed by another, perhaps his rival. But as from his cross Jesus Christ our Lord looked upon the work of redemption which he had undertaken, and in connection with which he had suffered even to the hiding of his Father's face, he could not discover one stitch, or stone, or particle deficient. For untold myriads for thee and me and all there was done that which never needed to be done again, but stood as an accomplished fact forevermore...

THE "ONCE" OF A PURGED CONSCIENCE - (He 10:2). We are not in the position of the Jews, needing to repeat their sacrifices year by year, in sad monotony; our sacrifice has been offered once for all. Therefore, we have not, like them, the perpetual conscience of sins. Our hearts are, once and forever, sprinkled from an evil conscience (He 9:22). There is no necessity to ask repeatedly for forgiveness for the sins that have been once confessed and forgiven. God does not accuse us of them; we need not accuse ourselves. God does not remember them; we may well forget them, save as incentives to gratitude and humility. There is daily need for fresh confession of recent sin; but when once the soul realizes the completeness of Christ's work on its behalf, it cries with great joy: "As far as the east is from the west, so far hath he removed our transgressions from us." (Ps 103:12) (F. B. Meyer. The Way Into the Holiest)

Cleansed (2511) (katharizo from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Click here (and here) for more background on the important Biblical concept of clean and cleansing.

Figuratively katharizo referred to cleansing from ritual contamination or impurity as in (Acts 10:15). In a similar sense katharizo is used of cleansing lepers  from ceremonial uncleanness (Mt 8:2-3, et al)

Another figurative use in 1John 1:9 (cf James 4:8, Hebrews 10:2) describes the purifying or cleansing from sin and a guilty conscience thus making one acceptable to God and reestablishing fellowship.

To cause to become clean as from physical stains and dirt (Mt 23:25).

This word group conveys the idea of physical, religious, and moral cleanness or purity in such senses as clean, free from stains or shame, and free from adulteration.

In secular Greek katharizo occurs in inscriptions for ceremonial cleansing.

There are 31 uses of katharizo in the NT...

Matthew 8:2 And behold, a leper (see Lev 13) came to Him, and bowed down to Him, saying, "Lord, if You are willing, You can make me clean." 3 And He stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. (Comment: cleansing leprosy had religious, physical, and cultural implications because it was regarded as a defilement and hence made the leper ritually unclean and entailed in the lepers segregation from everyday society. The cleansing of leprosy had religious implications and thus the healing had to be verified by priests before the person was sanctioned as ritually cleansed).

Matthew 10:8 "Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give.

Matthew 11:5 the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them.

Matthew 23:25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish (Mark 7:4), but inside they are full of robbery (Luke 16:14, 20:47) and self-indulgence. 26 "You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. (see parallel verse Luke 11:39)

Mark 1:40 And a leper came to Him, beseeching Him and falling on his knees before Him, and saying to Him, "If You are willing, You can make me clean." 41 And moved with compassion, He stretched out His hand, and touched him, and said to him, "I am willing; be cleansed." 42 And immediately the leprosy left him and he was cleansed.

Mark 7:19 because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.)

Luke 4:27 "And there were many lepers in Israel in the time of Elisha the prophet (2Ki 7:3); and none of them was cleansed, but only Naaman the Syrian (2Ki 5:1-14)."

Luke 5:12 And it came about that while He was in one of the cities, behold, there was a man full of leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." 13 And He stretched out His hand, and touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him.

Luke 7:22 And He answered and said to them, "Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them.

Luke 11:39 But the Lord said to him, "Now you Pharisees clean the outside of the cup and of the platter; but inside of you, you are full of robbery and wickedness.

Luke 17:14 And when He saw them, He said to them, "Go and show yourselves to the priests." And it came about that as they were going, they were cleansed...17 And Jesus answered and said, "Were there not ten cleansed? But the nine-- where are they?

Acts 10:15 And again a voice came to him a second time, "What God has cleansed, no longer consider unholy." (see cross references - Romans 14:2, 14, 20; 1 Tim. 4:4; Titus 1:15; Matthew 15:11; Mark 7:15)

Acts 11:9 "But a voice from heaven answered a second time, 'What God has cleansed, no longer consider unholy.'

Acts 15:9 and He made no distinction between us and them, cleansing their hearts by faith.

2 Corinthians 7:1 Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

Ephesians 5:26 (note) that He might sanctify her, having cleansed her by the washing of water with the word,

Titus 2:14 (note) who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

Hebrews 9:14 (note) how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?

Hebrews 9:22 (note) And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. 23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. (Comment: consecrate by cleansing or purifying)

Hebrews 10:2 (note) Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins?

James 4:8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.

1 John 1:7 but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.

Katharizo is used 93 times in the Septuagint (LXX) (Note the predominance of uses in Leviticus) (Gen. 35:2; Exod. 20:7; 29:36f; 30:10; 34:7; Lev. 8:15; 12:7f; 13:6f, 13, 17, 23, 28, 34f, 37, 59; 14:2, 4, 7f, 11, 14, 17ff, 23, 25, 28f, 31, 48, 57; 15:13, 28; 16:19f, 30; 22:4; Num. 6:9; 8:15; 12:15; 14:18; 30:5, 8, 12; 31:23f; Deut. 5:11; 19:13; Jos. 22:17; 1 Sam. 20:26; 2 Ki. 5:10, 12ff; 2 Chr. 29:15; 34:3, 5, 8; Ezr. 6:20; Neh. 12:30; 13:9, 22, 30; Job 1:5; Ps. 12:6; 19:12f; 51:2, 7; Prov. 25:4; Isa. 53:10; 57:14; 66:17; Jer. 13:27; 25:29; 33:8; Ezek. 24:13; 36:25, 33; 37:23; 39:12, 14, 16; 43:26; 44:26; Dan. 8:14; 11:35; Hos. 8:5; Mal. 3:3).

Here are a few representative uses...

Genesis 35:2 So Jacob said to his household and to all who were with him, "Put away the foreign gods which are among you, and purify (Lxx = katharizo) yourselves, and change your garments

Psalm 12:6 The words of the LORD are pure words; As silver tried in a furnace on the earth, refined (Lxx = katharizo = purified with the perfect tense = describing the persistent state of purification of God's Word) seven times.

Psalm 19:13 Also keep back Thy servant from presumptuous sins; Let them not rule over me; Then I shall be blameless, And I shall be acquitted (Lxx = katharizo = cleansed of) of great transgression.

Psalm 51:2 Wash me thoroughly from my iniquity, And cleanse (Lxx = katharizo) me from my sin.

Psalm 51:7 Purify me with hyssop, and I shall be clean (Lxx = katharizo); Wash me, and I shall be whiter than snow.

Malachi 3:3 "And He (Messiah) will sit as a smelter and purifier (Lxx = katharizo) of silver, and He will purify (Lxx = katharizo) the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness.

John Donne spoke of spiritual cleansing...

Sleep with clean hands, either kept clean all day by integrity or washed clean at night by repentance.

Roy Hession (The Calvary Road) noted that one of the dominant themes of the great awakening in East Africa was a constant cleansing from sin which prompted him to write

We do not lose peace with God over another person's sin, but only over our own. Only when we are willing to be cleansed, will we have His peace.

No (3367) (medeis from medé = and not, also not + heís = one) means not even one.

Longer (2089) (eti) refers to extension of time up to and beyond an expected point.

Consciousness (4893) (suneidesis from sun = with + eido = know) literally means a "knowing with", a co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. It describes the witness borne to one's conduct by that faculty by which we apprehend the will of God.

NIV = and would no longer have felt guilty for their sins.

The continued consciousness of sins despite offering sacrifices for sins sums up the the problem with the Old Covenant which could not cleanse the heart and mind of guilt (see notes Hebrews 9:9, 9:14). In marked contrast, the new covenant in Christ provides a clean conscience and access to God to Whom worshipers can now draw near with boldness.

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