XXXVI - 8(03) “Watchman, what of the night?” "The hour has come, the
hour is striking and striking at you,
TA HAGIA
ta
'agia
Page 2 In Summary Page 5 Which Altar? Page 6
Editor's Preface
Elder M. L. Andreasen in his book on Hebrews commenting on Paul's declaration - "the Holy Spirit this signifying" - wrote: This pronouncement by the Spirit raises the sanctuary and its services from the level of mere history to the high plane of an inspired account of a prophetic institution of symbolic significance" (p. 324.) However, he noted - "There are three expressions that need definition before we shall be able to determine what is meant by 'the Holy Spirit this signifying.''' One word was "ta hagia" which we shall discuss in this issue. We hope to make it simple enough so that all may understand what is meant by the use of this Greek word, and not utter the proverbial comment, "It’s all Greek to me." A number of years ago, we prepared a study on "1844 Re-Examined." As a corollary to this study we added an examination of the word, Ta Hagia. We based its eight uses in Hebrews on the meaning affixed in the definitive verses of Hebrews 9:2-3. A further study of the word in context led us to realize that while we still have many things to learn, we have some things also to unlearn. While it still stands that Paul used the expression ta hagia ton hagion (long "o"), defined as the Most Holy Place only once, and stated plainly, that he would not discuss in his treatise this part of the heavenly ministry, other uses of the word, hagia, found in the book of Hebrews, need further study in context. This we have endeavored to do in this issue of WWN. Recognizing that the High Priest moved from the Most Holy to the Court on the Day of Atonement, we have considered Christ's ministry in those same three phases. Page 2 TA HAGIA This Greek
word, an adjective, meaning, "holy," appears eight times in the book
of Hebrews in the plural form, and once in the singular form (Heb. 9:1). In its
singular form and one half of its plural uses, it refers to the earthly typical
sanctuary built at The KJV is not consistent in the translation of this word. The references where the word is found and the translation given in the KJV are as follows: Hebrews 8:2 - "sanctuary" The ARV
translates the word in Hebrews 8:2 the same as the KJV, but in all the rest of
the texts the translation reads - "holy place." The NIV also
translates Hebrews 8:2 the same as both the KJV and ARV. It follows the ARV for
Hebrews 9:2, and translates Andreasen,
while noting the consistency of the ARV translation, considers the translation
"holy place" a faulty translation because the word, hagia, is plural and the
translation, singular. But it needs to be observed that in Hebrews 9:2 where
only the first apartment is described, the plural form, Hagia, is used as its
designation. Why a plural use to refer to a singular object? We would suggest
that the Hebrew language usage of the "majestic plural" is employed
in this book. This would answer Andreasen's problem in the use of the singular
in the ARV translations, as well as confirm the conclusion that the NIV
translations are gross errors. Further, the definitive designation of the
second apartment as hagia hagion
(long "o"), and this compound designation for the second apartment
not used again in the book of Hebrews, would appear to justify the translation
of ta hagia in each text
following Hebrews 9:2-3 as the "holy place," meaning the first
apartment, as was done in the ARV. But how do we translate hagia when the plural genitive
form (hagion) is used by
itself as is done in Hebrews 9:8 and Let us
consider each usage in context: -- In Hebrews 8:2 prior to the definitive
statements given in Hebrews 9:2-3 the plural form is used. Hebrews 8:2 reads
literally: "Of hagion
(long "o") a minister and of the tent, the true, which (tent) pitched
the Lord, not man." This use of hagion
is best translated as given in the margin of the KJV - "of holy
things." This then conveys the meaning that Christ becoming High Priest,
seated "on the right hand of the throne of the Majesty in the
heavens" (ver. 1), is minister of holy things as well as serving in the
"true tabernacle" which the Lord pitched, not man. Paul previously
noted that Jesus having "passed into the heavens" was, as High
Priest, ministering at "the throne of grace" (Heb. The second use of hagia (Heb. 9:2) introduces some linguistic problems. The case ending (a) is the same for the feminine singular nominative as for the neuter plural nominative. The translators of the KJV evidently perceived it as singular and Page 3 translated it, "sanctuary." In 9:2, there is no
article used which could have helped determine whether the singular or plural
was intended; however, when used in The definitive use of hagia hagion in 9:3 to designate the second apartment of the sanctuary also needs careful consideration. As stated above, the term is not used again in the book of Hebrews although the most holy place is noted in 9:7, but there simply designated as the "second." It should be observed that after Paul describes the second apartment, and defines it by the compound expression, hagia hagion, he writes "of which, we cannot now speak particularly" (ver. 5). Simply stated, Paul informs his readers that he will not be writing in the book of Hebrews concerning the second phase of Christ's High Priestly ministry. Thus when he uses the designation, hagia, he means the first apartment or "holy place," unless there are mitigating factors in the context. After stating clearly that he did not intend to discuss the high priestly ministry in the second apartment, Paul summarizes the priestly ministries in the two apartments (9:6-7), and then declares - "The Holy Spirit this signifying that the way into the holiest of all was not yet made manifest, while the first tabernacle was yet standing" (9:8). The Holy Spirit considers the type as conveying truth that needs to be understood, even though in parable form. The word, "figure" in verse 9 in the Greek text is parabolh (parable). Andreasen makes a very pointed observation on "the Holy Spirit this signifying.- He wrote: Some Christians see little of value either in the sanctuary or its services. The Holy Spirit here announces that there is value and spiritual import in the Hebrew ritual. This pronouncement by the Spirit raises the sanctuary and its services from the level of mere history to the high plane of an inspired account of a prophetic institution of symbolic significance. (Book of Hebrews, p. 324) It should be
obvious that at the time of the writing of Hebrews the successor temple was
still standing and priestly ministrations were still being performed (8:4). But
there was a significant difference. A new and living way had been opened. The
truth conveyed by the construction of this text (9:8) needs to be carefully
considered. The text literally reads - "the of the holies way " - ton hagion (long "o"),
the plural form used so as to include both apartments. This same concept of
"the way" is again used in Hebrews 10:19-20 with a challenge to
boldly enter by the open door into the holies (ton hagion - the same form as in 9:8). This consecrated way
was made possible by Christ's entrance into the flesh, so that being
"touched with the feelings of our infirmities" ( The
introduction of the concept of the "way" also needs consideration. It
was used by Luke, a companion of Paul, in the historical record of Acts. It is
first noted in Paul's attempt to eradicate the Christian faith in
Page 4 God of my fathers, believing all things written in the law and the prophets" (24:14). More study needs to be given to the gospel as proclaimed by Paul, called "the way" in Acts, and the emphasis on that "way" as given in the book of Hebrews. This all
echoes the message found in Psalms "Thy way, 0 God, is in the
sanctuary" (Ps. 77:13). The first encounter of Christ with the appointed
guardians of the In a
previous issue of WWN [4(03)], we discussed Hebrews The next two
uses of hagia in Hebrews
are found in In the last
use of hagia in the book
of Hebrews ( It is interesting to observe that in Paul's use of the type, he chose to reference that which involved corporate guilt, the very guilt of which the nation on the Day of Pentecost was charged. See Acts 2:36-40. To escape the resultant judgment, one had to "save (sever) themselves from this untoward generation." This was a difficult decision to make, and thirty some years after this initial warning by the Holy Spirit through Peter, there were still thousands of Jews who professed to believe, but were still zealous for the temple rites and ceremonies. They had not gone out unto Him without the camp, bearing His reproach.
Page 5 The "way" of God has not changed. It is still in the sanctuary. We can abandon it because of the reproach placed upon it by Evangelical theology; or we can accept it, and by faith follow that "way" into the holiest of all there to appear "faultless before the presence of His glory with exceeding joy" (Jude 24) and before the Lamb "in the midst of the throne" who has 'redeemed us to God by His blood out of every kindred, and tongue, and people, and nation" (Rev. 5:6, 9). In Summary In the services on the typical Day of Atonement, there was a threefold cleansing. The Scripture reads: And
when (the high priest) hath made an end of reconciling the (most) holy place,
and the tabernacle of the congregation (first apartment), and the altar, he
shall bring the live goat. (Lev. 16:20). The first
phase involved the cleansing of the records of those who had made confession.
The blood of both the bullock provided by the high priest, and the Lord's goat
taken from the congregation were presented separately before the Shekinah glory in the most holy place. The reason is
clearly stated - "because of the uncleanness of the
children of During the year, the sin offerings of confession presented at the tabernacle were of a dual nature, corporate and individual. The record of confession for the individual was placed by the common priest on the horns of the Brazen Altar in the Court, while the blood for corporate confession was recorded by the high priest on the horns of the alter of incense "in the tabernacle of the congregation" (Lev. 4:7, 18). On the Day of Atonement, the blood of the Lord's goat was placed on the horns of the altar of incense as the second phase of the three part cleansing prior to its being mingled with the blood of the bullock for the final phase at the altar in the court. Little study
has been given to the Biblical differentiation made between the "individual"
as an individual and the "corporate" individual as a nation or people
collectively. The accountability of the corporate for the sin of the individual
is illustrated in the experience of Achan (Joshua In the daily
service, a specific distinction was made between individual confession and
corporate confession. On the Day of Atonement the cleansing of the It should be noted that Andreasen in his comments on the significance of the Spirit's pronouncement in Hebrews 9:8 stated that by this pronouncement the Spirit of God raised the sanctuary and its services to "a prophetic institution of symbolic significance." (See quotation page 3, col. 1) In the typical service, the blood of the dual sacrifices - bullock and goat - cleansed the records of those who had made confession and their names either
Page 6 remained in or were transferred to the Lamb's book of life. With all heaven united in God's original purpose in the creation of man, three mighty angels were dispatched to carry the "age long gospel" to "every nation, and kindred, and tongue, and people" (Rev. 14:6) All these words from "nation" to "people" are corporate designations, even as the ritual of the typical day of atonement passed from the most holy to the holy where were recorded the confessions of corporate guilt. It should be observed, however, that the Third Angel's Message involves the individual, "if any man" (14:9). During this
same period, "the times of the Gentiles (nations)" began. This time
was also limited, not by a specific length of prophetic time as in the case of
WHICH ALTAR? In the type,
the cleansing of the sanctuary on the Day of Atonement was done in three
stages. The instruction reads - "And when he
(the high priest) hath made an end of reconciling the (most) holy and the
tabernacle of the congregation, and the altar, he shall bring the live
goat" (Lev. There were two altars involved in the sanctuary services which are defined as "before the Lord," the Altar of Incense, and the Brazen Altar in the Court. In the daily services, where the instruction is given as to the placing of the blood of confession for corporate transgression on the horns of "the altar of sweet incense before the Lord" the added definitive phrase is found - "which is in the tabernacle of the congregation" (Lev. 4:7, 18). At the time of the dedication of the temple, the offerings made by Solomon were too great for the Altar of Burnt Offering to accommodate them. In the Biblical reference, this Altar is designated as "before the Lord" (I Kings 8:64). In the construction of the earthly sanctuary, there was no provision made for grates in the Altar of Incense, as in the case of the Altar of Burnt Offering (Ex. 27:4). There would be no "burning coals of fire" on the Altar of Incense for the High Priest to place in his censer as directed (Lev. 16:12). The conclusion is inescapable that "the Altar" involved in the third stage of the cleansing on the Day of Atonement was the Brazen Altar in the Court. It is
understandable why the position is taken that the "altar before the
Lord" is the Golden Altar of Incense. Crosier, in his
essay on the Sanctuary, so stated. After quoting Lev. 16:18-19,
he commented: The Altar was the golden altar of incense in the Holy upon which the blood of individual atonements was sprinkled during the daily ministration. Thus it received the uncleanness from which it is now cleansed. Exodus 30:10: "Aaron shall make an atonement upon the horns of it once a year, with the blood of the sin offering of atonement." [Here Crosier made his first mistake in regard to the Altar of Incense. None of "the blood of the individ-
Page 7 ual atonements" was
ever sprinkled on the Altar of Incense; only the blood of corporate confessions
(Lev. 4:7, 18).] We see from verse 20,
that at this stage of the work 'he
hath made an end of reconciling the holy place, and the tabernacle of the
congregation, and the altar,' i.e. the Holy of Holies, the Holy,
and the Altar in the latter. We have before seen that atone, reconcile,
cleanse, etc., signify the same hence at this stage he had made an end of
cleansing these places. As the blood of atonements for the forgiveness of sins
was not sprinkled in the courts, but in the tabernacle only, the entire work of
cleansing the Sanctuary was performed within the tabernacle" (Advent
Review, September 1850) If as
Crosier stated, the entire ministry on the Day of Atonement was "performed
within the tabernacle," then the "altar" would have been the
Altar of Incense. But it was the first mistake that led to the faulty
conclusion. The daily sin offerings offered by the individual were by far the
major offerings offered daily on the Altar of Burnt Offering in the Court.
These confessions were marked on the horns of the Brazen Altar (Lev. There is
another factor in the whole picture that dare not be overlooked. As we have
noted there are two aspects to the sin question: 1)"the uncleanness of the children of By limiting
the final ministry of Christ to the Not only is
the final atonement typified in the sanctuary service, but prophets of God saw,
in visions given to them, activities related to that day. One command given in
the instructions for the Day of Atonement was that the High Priest must wear
the holy linen garments (Lev. 16:4). Ezekiel in vision saw that the man with a
writer's inkhorn by his side was "clothed in linen" (9:2, 3, 11). He
received instructions to place a mark on those that sigh and cry for the
abominations committed in In Zechariah 3, the "men of wonder" (v. 8; margin) are those whom the Lord has "caused (their) iniquity to pass from (them)" and whom He has clothed "with a change of raiment" (v. 4). This is a part of the final conflict between Christ and Satan (v. 1-2) which will be resolved in the "court." We have been reminded that: Zechariah's vision of
Joshua and the Angel applies with peculiar force to the experience of God's
people in the closing up of the great day of atonement." (Testimonies
Vol 5, p. 472)
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Originally published by Adventist Laymen's Foundation of Mississippi/Arkansas
Wm. H. Grotheer, Editor
Adventist Laymen's Foundation was chartered in 1971 by Elder Wm. H. Grotheer, then 29 years in the Seventh-day Adventist
ministry, and associates, for the benefit of Seventh-day Adventists who were deeply concerned about the compromises of fundamental
doctrines by the Church leaders in conference with those who had no right to influence them. Elder Grotheer began to publish the monthly "Thought Paper," Watchman, What of the Night? (WWN) in January, 1968, and continued the publication as Editor until the end of 2006. Elder Grotheer died on May 2, 2009.
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