Consecrate, Consecration The word ‘consecrate’ occurs twice in the AV [Note: V Authorized Version.] of Hebrews (7:28; 10:20). In the first passage it is the translation of τετελειωμένον; in the second of ἐ νεκαίνισεν . In neither case is the translation quite suitable.
1.Hebrews 7:28 : υ ἱὸ ν ε ἰ ς τ ὸ ν α ἰῶ να τετελειωμένον . Full consideration of τελειόω would encroach on the art. [Note: rt. article.] Perfect (q.v. [Note: .v. quod vide, which see.]); but there are certain special points connected with this passage that may usefully be noted. τελειο ῦ ν τ ὰ ς χε ῖ ρας is frequently used in the LXX [Note: XX Septuagint.], but only in the Pentateuch (Exodus 29:9, Exodus 29:29, Exodus 29:33, Exodus 29:35 [Leviticus 4:5 ] 8:33; 16:32, Numbers 3:3), to translate the obscure Hebrew phrase millç’ yâd = ‘fill the hand,’ i.e. ‘consecrate’ (a priest). Elsewhere in the Pentateuch and Historical Books (once in Ezekiel [43:26]) parts of πληρόω, ἐ μ π ί π λημι, πί π λημι are employed. τελείωσις is used alone (Exodus 29:22, Exodus 29:26, Exodus 29:27, Exodus 29:31, Exodus 29:34, Leviticus 7:37; Leviticus 8:22, Leviticus 8:28, Leviticus 8:29, Leviticus 8:31, Leviticus 8:33; 9:33) for the Heb. millû’îm (= ‘consecration’ [RV [Note: V Revised Version.] ]). In Leviticus 21:10 τετελειωμένος is used without the rest of the phrase = ‘consecrated,’ although many MSS [Note: SS manuscripts.] supply τ ᾶ ς χε ῖ ρας α ὐ το ῦ. These last uses would at least point to the conclusion that τελειόω and τελείωσις tended to become semi-technical terms for the consecration of the priest, having originally been used to translate the verb in the Heb. phrase, which is quite obscure. Most probably its original sense is suggested in the corresponding Assyr. [Note: ssyr. Assyrian.] ḳâtû mullû = ‘hand over to one (or make one responsible for) a person or thing or office’ (cf. F. Delitzsch, Assyr. [Note: ssyr. Assyrian.] Handwörterbuch, 1896, p. 409 b; ‘Rammanirari, whom Asur has endowed with a dominion incomparable’; and HDB [Note: DB Hastings’ Dict. of the Bible (5 vols.).] iv. 71 a).
It follows, then, that Hebrews 7:28 and the other passages where τελειόω occurs (See art. [Note: rt. article.] Perfect) indicate that the writer is making use of a technical expression and, in harmony with his system of thought, hellenizing it (cf. Moffatt, LNT [Note: NT Introd. to Literature of the New Testament (Moffatt).], 1911, p. 427). There can be little doubt that in Hebrews τελειόω is used in the Aristotelian sense of bringing to the τέλος or final end. Jesus, as High Priest, is ‘perfected’ for evermore, as distinct from the τελείωσις of the Aaronic priesthood. There can be no idea of a moral development in character. Jesus is ‘perfected [and there is also the further idea of exaltation to office] for evermore’ in the sense that He is endowed with an experience of human suffering in life and in death (Hebrews 4:15); so A. B. Davidson, Hebrews (Handbooks for Bible Classes), pp. 145f., 207f.; von Soden, Hebräerbrief 3 (Handkommentar zum NT, Tübingen, 1899), p. 28 n. [Note: . note.]; but cf. A. B. Bruce, Hebrews, 1899, p. 283ff.; M. Dods, EGT [Note: GT Expositor’s Greek Testament.], ‘Hebrews,’ 1910, pp. 265, 319, who argue for the sense of moral perfecting.
2.Hebrews 10:20 : τ ὴ ν ε ἴ σοδον … ἥ ν ἐ νεκαίνισεν ἡ μ ῖ ν ὁ δ ὸ ν πρόσφατον κα ὶ ζ ῶ σαν δι ὰ το ῦ κατα π ετάσματος . ἐ γκαινίζω is used also in Hebrews 9:18 . In AV [Note: V Authorized Version.] of 10:20 the word is ‘consecrated,’ and in 9:18 ‘dedicated.’ In RV [Note: V Revised Version.] in both cases ‘dedicated’ is used. In the LXX [Note: XX Septuagint.] ἐ γκαινίζω is used to translate two Heb. words, ḥânakh (‘initiate,’ ‘consecrate,’ Deuteronomy 20:5, Deuteronomy 20:1 K 8:63) and hiddçsh (‘renew,’ ‘make anew,’ 1 S 11:14, 2 Chronicles 15:8, Psalms 50:12). ἐ γκαινίζω in Hebrews 10:20 might seem to combine both meanings, implying that some kind of way existed before (cf. Sir 33[36]:8). In Hebrews 9:18, also, the word means simply ‘inaugurate,’ unless the pre-existence of a covenant is supposed (cf. 9:20, 23) before the ceremony of vv. 19-21. That the sense of ‘renewal,’ however, is strongly emphasized is seen also in the use of πρόσφατον (‘fresh,’ ‘hitherto untrodden’). ζ ῶ σαν implies ‘a way that really leads and carries all who enter it into the heavenly rest,’ as opposed to ‘a lifeless pavement trodden by the high priest, and by him alone’ (Delitzsch, Hebrews, Eng. tr. [Note: r. translated, translation.], ii. [1870] 171). It also implies a way that would never become old, worn, or obsolete; ἤ ν must be taken as referring to ε ἴ σοδος . Jesus has, by bursting the veil of His flesh in death, ‘inaugurated’ a new entrance into the Presence of God (cf. Mark 15:38). The flesh of Jesus is regarded as symbolic of the ‘veil’ or ‘curtain’ which was removed as the sacrificial blood was carried into the Holy of Holies. ἐ γκαινίζω ‘includes the motive of leading into life’ (von Soden, Hebräerbrief 3, p. 64). Probably the literal idea of ε ἴ σοδος (= ‘entrance to a house’) is also symbolically present (cf. Nehemiah 3:1 [LXX [Note: XX Septuagint.] ]). The ‘house’ in this case is the Church, the new Temple [cf. πα ῤῥ ησίαν) in 10:19, and its use in 3:6 and 4:16 is opposed to the attitude of the θερά π ων (3:5). The feast of ἐ γκαίνια (John 10:22) was instituted by Judas MaccabAEus (164 b.c.) in memory of the cleansing of the Temple from the pollution of Antiochus Epiphanes (1Ma 4:59).
Literature.-In addition to the references in the course of the article, See R. W. Dale, The Jewish Temple and the Christian Church, 1902, pp. 144ff.; 231ff.; F. Paget, The Spirit of Discipline, 1903, p. 191ff.; J.B. Mozley, University Sermons, 1900, p. 244ff.; artt. [Note: rtt. articles.] s.v. in DCG [Note: CG Dict. of Christ and the Gospels.] (Tasker), HDB [Note: DB Hastings’ Dict. of the Bible (5 vols.).] (Hastings), and ERE [Note: RE EncyclopAEdia of Religion and Ethics.] (Feltoe).
R. H. Strachan.