Hebrews 5:1

λαμβανόμενος, “being taken,” or “chosen as he is” (comp. Exodus 28:1). The writer now enters on his proof that in order to fit Him for the functions of a High Priest for men it was necessary that Christ should become Man. He has already called attention to the subject in a marked manner in Hebrews 2:17; Hebrews 3:1; Hebrews 4:14-15.

ὑπὲρ�. “Is appointed on men’s behalf.”

τὰ πρὸς τὸν θεόν, Hebrews 2:17. It is his part to act as man’s representative in the performance of the duties of worship and sacrifice.

δῶρά τε καὶ θυσίας. We have the same phrase in Hebrews 8:3; Hebrews 9:9. In O. T. usage no distinction is maintained between “gifts” and “sacrifices,” for in Genesis 4:4; Leviticus 1:2-3, “gifts” is used for animal sacrifices; and in Genesis 4:3; Genesis 4:5, “sacrifices” is used (as in Hebrews 11:4) for bloodless gifts. When, however, the words are used together the distinction between them is that which holds in classical Greek, where θυσίαι is never used except to mean “slain beasts.” The word προσφέρειν is generally applied to expiatory sacrifices, and though “gifts” in the strict sense—e.g. “freewill offerings” and “meat offerings” (the Corban and the Minchah)—were not expiatory, yet the “gift” of incense offered by the High Priest on the Day of Atonement had some expiatory significance.

ὑπὲρ ἁμαρτιῶν. To make atonement for sins (Hebrews 2:17).