Hebrews 12:24

Hebrews 12:24 in Multiple Translations

Berean Standard Bible BSB

to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

King James Version KJV

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

American Standard Version ASV

and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.

Bible in Basic English BBE

And to Jesus by whom the new agreement has been made between God and man, and to the sign of the blood which says better things than Abel's blood.

Free Bible Version FBV

You have come to Jesus, who shares with us the new agreed relationship, to the sprinkled blood that means more than that of Abel.

Geneva Bible 1599 GNV

And to Iesus the Mediatour of the new Testament, and to the blood of sprinkling that speaketh better things then that of Abel.

Young's Literal Translation YLT

and to a mediator of a new covenant — Jesus, and to blood of sprinkling, speaking better things than that of Abel!

World English Bible WEB

to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.

Noah Webster Bible WBS

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Douay-Rheims 1899 DRV

And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

Translation for Translators T4T

You have come to Jesus, who arranged a new covenant between us and God. You have accepted what he accomplished when his blood flowed when he died on the cross. His doing that made it possible for God to forgive us. That is better than the blood of Abel, who just wanted revenge because his brother Cain murdered him.

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Berean Amplified Bible — Hebrews 12:24

BAB

Word Study

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Hebrews 12:24 Interlinear (Deep Study)

BIB

GRK και διαθηκης νεας μεσιτη ιησου και αιματι ραντισμου κρειττον λαλουντι παρα τον αβελ

και kai G2532 and Conj

διαθηκης diathēkē G1242 covenant Noun-GSF

νεας neos G3501 new Adj-GSF

μεσιτη mesitēs G3316 mediator Noun-DSM

ιησου Iēsous G2424 Joshua Noun-DSM

και kai G2532 and Conj

αιματι ahima G129 (Field of) Blood Noun-DSN

ραντισμου rhantismos G4473 sprinkling Noun-GSM

κρειττον kreittōn G2909 stronger Adj-ASN-C

λαλουντι laleō G2980 to speak Verb-PAP-DSM

παρα para G3844 from/with/beside Prep

τον ho G3588 the/this/who Art-ASM

αβελ Abel G6 Abel Noun-PRI

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Greek Word Reference — Hebrews 12:24

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

διαθηκης diathēkē G1242 "covenant" Noun-GSF

A covenant is a formal agreement or contract between two parties, like a will or a promise. In the Bible, it often refers to God's promises to his people, as seen in Galatians 3:15 and Hebrews 9:16.

Definition: διαθήκη, -ης, ἡ (διατίθημι), [frequently in LXX, and nearly always for בְּרִית ;] __1. as usually in cl., a disposition, testament, will (Plat., al.): Gal.3:15 (R, mg., but see Lft., in l.), Heb.9:16, 17 (R, txt.; MM, Exp., xi; Milligan, NTD, 75; Abbott, Essays, 107; Deiss., LAE, 341; but see infr.). __2. As in LXX (for בְּרִית) = cl. συνθήκη, a convention, arrangement, covenant (exc. in the disputed cases mentioned above, always between God and man, "perhaps with the feeling that the δια- compound was more suitable than the συν- for a covenant with God---συνθ. might suggest equal terms," MM, Exp., l.with): Gal.3:15 (R, txt., but see supr., and cf. Thayer, see word), Heb.9:16, 17 (R, mg., Westc., in l.; Hatch, Essays, 47; but see supr.), Mat.26:28, Mrk.14:24, Luk.1:72, Act.3:25 7:8, Rom.11:27" (LXX), 2Co.3:14, Gal.3:17, Heb.7:22 8:6, ib. 9, 10" (LXX) 9:4, 15-17 20" (LXX) 10:16 (LXX), 29 12:24 13:20, Rev.11:19; καινὴ δ., Mat.26:28, and Mrk.14:24 (R, mg.), Luk.22:20, 1Co.11:25, 2Co.3:6, Heb.8:8" (LXX) 9:15; pl. Rom.9:4, Gal.4:24, Eph.2:12.† (AS)

Usage: Occurs in 30 NT verses. KJV: covenant, testament See also: 1 Corinthians 11:25; Hebrews 9:15; Hebrews 7:22.

νεας neos G3501 "new" Adj-GSF

The Greek word for new or youthful, used to describe someone or something as fresh or recently created, like new wine in Matthew 9:17. It can also mean regenerate, or spiritually renewed. This word appears in the New Testament, including Titus 2:4.

Definition: νέος, -α, -ον [in LXX for נַעַר (Gen.37:2, Exo_33:11, al.), חָדָשׁ (Lev.23:16, Num.28:26, al.), etc.; compar. -ώτερος for קָטָן, צָעִיר, etc. ;] __1. young, youthful: Tit.2:4. __2. new (prop., in respect of time; see: καινός): οἶνος (cf. οἶ. καινός, Mat.26:20), Mat.9:17, Mrk.2:22, Luk.5:37-39; φύραμα (figuratively), 1Co.5:7; διαθήκη (cf. καινὴ δ., Heb.9:15), Heb.12:24; metaphorically, ἄνθρωπος (cf. καινὸς ἀ, Eph.2:15), Col.3:10. __3. Compar., -ώτερος, -α, -ον, younger: Luk.15:12-13 22:26, Jhn.21:18; pl., οἱ ν., Act.5:6 (Rackham, in l), 1Ti.5:11, Tit.2:6; opposite to πρεσβύτεροι, 1Ti.5:1, 1Pe.5:5; αἱ ν., 1Ti.5:2 5:14. __4. Νέα Πόλις, Neapolis: Act.16:11 (Rec., Νεάπολις, which see) νεώτερος, see: νέος SYN.: καινός, which see (AS)

Usage: Occurs in 20 NT verses. KJV: new, young See also: 1 Corinthians 5:7; Luke 5:37; 1 Peter 5:5.

μεσιτη mesitēs G3316 "mediator" Noun-DSM

A mediator is someone who helps two parties come to an agreement, like a go-between. In the Bible, Jesus is the mediator between God and humanity, as seen in 1 Timothy 2:5 and Galatians 3:19.

Definition: μεσίτης, -ου, ὁ (μέσος), [in LXX: Job.9:33 (בֵּין)* ;] an arbitrator, mediator: Gal.3:19; with dupl. genitive of person(s), θεοῦ κ. ἀνθρώπων, 1Ti.2:5; with genitive of thing(s), διαθήκης, Heb.8:6 9:15 12:24; ὁ δε μ. ἑνὸς οὐκ ἔστιν, Gal.3:20 (see Lft., in l; and for exx. of this word in π., see MM, xvi).† (AS)

Usage: Occurs in 6 NT verses. KJV: mediator See also: 1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15.

ιησου Iēsous G2424 "Joshua" Noun-DSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αιματι ahima G129 "(Field of) Blood" Noun-DSN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

ραντισμου rhantismos G4473 "sprinkling" Noun-GSM

A sprinkling refers to the act of scattering or pouring liquid over something, often for ceremonial or symbolic purposes, as seen in Hebrews 12:24 and 1 Peter 1:2. It is often translated as sprinkling.

Definition: ῥαντισμός, -ῦo, ὁ (ῥαντίζω), [in LXX for נִדָּה ;] sprinkling: of the ceremonial sprinkling of blood for purification, Heb.12:24, 1Pe.1:2 (see Hort, Pe., 23 ff.).† (AS)

Usage: Occurs in 2 NT verses. KJV: sprinkling See also: 1 Peter 1:2; Hebrews 12:24.

κρειττον kreittōn G2909 "stronger" Adj-ASN-C

This word means stronger or better, describing something that is nobler or more excellent, as in Hebrews 1:4 and 6:9. It is often used to compare things, showing which one is more useful or advantageous, like in 1 Corinthians 7:38. This word is about being better.

Definition: κρείσσων (Epic and old Att..) and κρείττων (later Att..), prop. comparat. of κρατύς, strong, but in sense often (as in cl., see LS, see word) as comparat. of ἀγαθός, [in LXX chiefly for טוֹב ;] better; __(a) as to advantage or usefulness: 1Co.11:17, Heb.11:40 12:24; πολλῷ μᾶλλον κ., Php.1:23; κρεῖσσον ποιεῖν, 1Co.7:38; ἐστιν, before inf., 1Co.7:9, 2Pe.2:21; __(b) as to excellence: Heb.1:4 6:9 7:7, 19 7:22 8:6 9:23 10:34 11:16, 35; κ. ἐστι, before inf., 1Pe.3:17.† (AS)

Usage: Occurs in 15 NT verses. KJV: best, better See also: 1 Corinthians 11:17; Hebrews 7:22; 1 Peter 3:17.

λαλουντι laleō G2980 "to speak" Verb-PAP-DSM

To speak or talk, as in Matthew 9:33 and 12:46, where Jesus speaks to the crowds. It can also mean to utter words, like in Revelation 4:1. This word is often translated as preach, say, or tell in the KJV.

Definition: λαλέω, -ῶ, [in LXX chiefly for דּבר pi., also for אמר, etc. ;] __1. to utter: of inanimate things, Rev.4:1 10:4; metaphorically, Heb.11:4 12:24. __2. to talk, speak, say: absol., Mat.9:33 12:46, Mrk.5:35, Luk.8:49; before ὡς, 1Co.13:11, Rev.13:11; εἰς, 1Co.14:9; ἐκ, Mat.12:34; with accusative of thing(s), Mat.10:19, Mrk.11:32, Jhn.8:30, al.; with dative of person(s), Mat.12:46, Luk.24:6, Rom.7:1, al.; with accusative of thing(s) and dative of person(s), Mat.9:18, Jhn.10:6, al.; with prep., πρός, μετά, περί, Mrk.6:50, Luk.1:19 2:33, al.; ἐν, ἐξ, ἀπό, Mat.13:3, Jhn.12:49 14:10, al.; λ. τ. λόγον, Mrk.8:32, al.; before orat. dir. (not cl.), Mrk.14:31, Heb.5:5 11:18; Hebraistically (Dalman, Words, 25f.), ἐλάλησε λέγων, Mat.14:27, Jhn.8:12, Act.8:26, al. SYN.: see: λέγω. (AS)

Usage: Occurs in 269 NT verses. KJV: preach, say, speak (after), talk, tell, utter See also: 1 Corinthians 2:6; Acts 23:18; 1 Peter 3:10.

παρα para G3844 "from/with/beside" Prep

Means 'from' or 'beside', indicating the source or origin of something, as seen in Mark 14:43 and John 15:26. It can also mean 'at' or 'in the vicinity of' something. Used to show the relationship between people or things.

Definition: παρά, prep. with genitive, dative, accusative, with radical sense, beside. __I. C. genitive of person(s), from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל ,מִיַד ,מִלִּפְנֵי ;] after verbs of motion, Mrk.14:43, Luk.8:49, Jhn.15:26, al.; after verbs of seeking, receiving, hearing, etc., Mrk.8:11 12:2, Jhn.4:9, 52 10:18, Php.4:18, 2Ti.1:18, Jas.1:7, al.; after passive verbs, of the agent (like ὑπό), Mat.21:42, Mrk.12:11, Luk.1:37; absol., οἱ παρ᾽ αὐτοῦ, his family, his kinsfolk, Mrk.3:21 (cf. M, Pr., 106f.; Field, Notes, 25f.; Swete, in l.); τὰ παρ᾽ αὐτῆς (αὐτῶν, ὑμῶν, one's means, wealth, Mrk.5:26, Luk.10:7, Php.4:18. __II. C. dative of person(s) (exc. Jhn.19:25, π. τ. σταυρῷ), by the side of, beside, by, with, [in LXX for בְּעֵינֵי ,בְּיַד ,אֵצֶל ;] Luk.11:37 19:7, Jhn.1:40 4:40, Act.28:14, al.; παρ᾽ ἑαυτῷ, at home, 1Co.16:2; with dative pl., among, Mat.22:25, Col.4:16, al.; metaphorically, Mat.19:26, Mrk.10:27, Luk.1:30, Rom.2:13, Jas.1:27, al. __III. C. accusative, of motion by or towards, [in LXX for בְּעֵבֶר ,עַל יַד ,אֵצֶל ;] __1. of place, by the side of, beside, by, along: Act.10:32, Heb.11:12; after verbs of motion, Mat.4:18, Mrk.4:4, Luk.8:5, Act.4:35, al.; after verbs of rest, Mat.13:1, Mrk.5:21, Luk.8:35, al. __2. beside, beyond, metaphorically; __(a) beyond, against, contrary to: Act.18:13, Rom.1:26 4:18 11:24, al.; except, 2Co.11:24; __(b) beyond, above, in comparison with: Luk.3:13, Rom.12:3 14:5, Heb.1:4, 9 3:3, al.; __(with) on account of: 1Co.12:15, 16. __IV. In composition: beside, to (παραλαμβάνω, παράγω), at hand (πάρειμι), from (παραρρέω), amiss (παρακούω), past (παρέρχομαι), compared with (παρομοιάζω), above measure (παροργίζω). (AS)

Usage: Occurs in 189 NT verses. KJV: above, against, among, at, before, by, contrary to, X friend, from, + give (such things as they), + that (she) had, X his, in, more than, nigh unto, (out) of, past, save, side…by, in the sight of, than, (there-)fore, with See also: 1 Corinthians 3:11; John 7:51; 1 Peter 2:4.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αβελ Abel G6 "Abel" Noun-PRI

Abel was the son of Adam, mentioned in Genesis 4:2-10 and Hebrews 11:4. He's an important person in the Bible and is talked about by Jesus in Matthew 23:35.

Definition: Ἄβελ, (WH, Ἅ-), ὁ, indecl. (הֶבֶל), Abel (Gen.4:2-10): Heb.11:4, 12:24; αἵμα Ἄ., Mat.23:35, Luk.11:51.† (AS)

Usage: Occurs in 4 NT verses. KJV: Abel See also: Hebrews 11:4; Luke 11:51; Hebrews 12:24.

Study Notes — Hebrews 12:24

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:24
Jamieson-Fausset-Brown on Hebrews 12:24
Matthew Poole's Commentary on Hebrews 12:24
Trapp's Commentary on Hebrews 12:24
Ellicott's Commentary on Hebrews 12:24
Adam Clarke's Commentary on Hebrews 12:24
Cambridge Bible on Hebrews 12:24
Barnes' Notes on Hebrews 12:24
Whedon's Commentary on Hebrews 12:24
Sermons on Hebrews 12:24

Context — An Unshakable Kingdom

22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels 23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,

24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

25See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? 26At that time His voice shook the earth, but now He has promised, “Once more I will shake not only the earth, but heaven as well.”

Cross References

	Reference	Text (BSB)
1	Hebrews 9:15	Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.
2	Hebrews 11:28	By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn.
3	Hebrews 11:4	By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as righteous when God gave approval to his gifts. And by faith he still speaks, even though he is dead.
4	Hebrews 8:6	Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises.
5	Matthew 26:28	This is My blood of the covenant, which is poured out for many for the forgiveness of sins.
6	Matthew 23:35	And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar.
7	Genesis 4:10	“What have you done?” replied the LORD. “The voice of your brother’s blood cries out to Me from the ground.
8	1 Timothy 2:5	For there is one God, and there is one mediator between God and men, the man Christ Jesus,
9	Luke 22:20	In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood, which is poured out for you.
10	Exodus 24:8	So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”

Hebrews 12:24 Summary

[Hebrews 12:24 tells us that Jesus is the mediator of a new covenant, which means He helps us connect with God in a new and better way, based on His sacrifice and love for us (as seen in John 3:16 and Romans 5:8). The 'sprinkled blood' of Jesus speaks a message of forgiveness and salvation, which is more powerful than any other voice, including the voice of guilt or shame (as seen in Psalm 103:12 and 1 John 1:7). This verse reminds us that, as believers, we have access to God through Jesus, and that His blood has cleansed and purified us, giving us confidence to approach God's throne (as seen in Hebrews 4:16 and 10:19-22).]

Frequently Asked Questions

What is meant by 'the mediator of a new covenant' in Hebrews 12:24?

This refers to Jesus' role in establishing a new covenant between God and humanity, as described in Jeremiah 31:31-34 and Luke 22:20, which is based on His sacrifice and provides forgiveness and salvation to all who believe in Him.

Why is the blood of Jesus said to 'speak a better word' than the blood of Abel?

The blood of Abel cried out for vengeance, as seen in Genesis 4:10, but the blood of Jesus speaks of forgiveness, mercy, and salvation, as seen in Romans 5:8-9, demonstrating God's love and provision for humanity.

What is the significance of the 'sprinkled blood' in Hebrews 12:24?

The sprinkled blood refers to the application of Jesus' blood to believers, which cleanses and purifies them, as described in Hebrews 9:13-14 and 1 John 1:7, and is a symbol of the new covenant and God's covenant faithfulness.

How does this verse relate to our daily lives as believers?

This verse reminds us that, as believers, we have access to God through Jesus, the mediator of the new covenant, and that His blood has spoken a word of forgiveness and salvation over us, which should give us confidence and hope in our daily lives, as seen in Hebrews 4:16 and 10:19-22.

Reflection Questions

What does it mean to you that Jesus is the mediator of a new covenant, and how does this impact your relationship with God?
How does the concept of the 'sprinkled blood' of Jesus affect your understanding of forgiveness and salvation?
In what ways can you apply the truth of Hebrews 12:24 to your life, and how can it bring you comfort and hope in times of difficulty?
How does the comparison between the blood of Abel and the blood of Jesus challenge or encourage you in your faith?

Gill's Exposition on Hebrews 12:24

And to Jesus, the Mediator of the new covenant,.... Of the new covenant, and, of Christ's being the Mediator of it, [See comments on Hebrews 8:6]. [See comments on Hebrews 8:8].

Jamieson-Fausset-Brown on Hebrews 12:24

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Matthew Poole's Commentary on Hebrews 12:24

And to Jesus the mediator of the new covenant: the Mediator of the Sion covenant is better than the mediator at Sinai, and more able to promote the holiness required by it. Believers have not now access unto, or dependence on, a Moses, a mere man, and a servant, declaring God’ s will, only a sinner himself, trembling in his office, and weary of his clients, and whose ministry is vanishing, as his person dying; but unto God the Son himself incarnate, a Son-mediator, making sons, and bringing them nearer to God, satisfying the law for them, and writing it on their hearts; above all sin himself, though a sacrifice for it, who is able to save to the uttermost, for that he ever liveth to intercede for them, 7:26 . He is the Mediator, not of a literal, dark, terrible, charging and condemning, temporary and vanishing, covenant; but of the most spiritual, lightsome, gracious, justifying, sanctifying, and everlasting testamental dispensation of God, more effectually influencing souls to holiness than the old, ,11 5:19. And to the blood of sprinkling, that speaketh better things than that of Abel: the sacrifice ratifying the Sion covenant is unexpressibly better than all the typical sacrifices confirming that at Sinai, it eminently purchasing and securing holiness to those interested in it. The blood of the immaculate Lamb of God, sprinkled on penitent, believing sinners, which hath purchased pardon for them, and, as follows, the Spirit, to sanctify them throughout, and perfect holiness in them, ,9; and so they are freed from access to the sprinkling of the blood of sacrificed beasts, which was only typical and weak to purge the conscience, calling sin to remembrance yearly and daily, which was now forbidden and rejected as of no worth, and which, like Abel’ s, crieth for revenge and condemnation, ; since their blood now offered when Christ had split his, was accounted of God as the blood of innocents slain, as . Others render the blood of Abel, for the blood of sprinkling of the sacrifice that Abel offered unto God, , which was sprinkled upon him; and so prefer Christ’ s sacrifice, not only to the Mosaical sacrifices, but to all that have been from the beginning of the world, which though accepted by God, yet not like Christ, of which they were the types. The sum of all these comparisons, is to show the greater helps, motives, and encouragements that Christians have to pursue and perfect holiness than all the Old Testament church had before them.

Trapp's Commentary on Hebrews 12:24

24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. Ver. 24. That speaketh better things] Every drop whereof had a tongue to cry for vengeance; whence it is called bloods, in the plural, Genesis 4:10. But the blood of sprinkling (so Christ’ s blood is here called, either in allusion to the blood of the paschal lamb sprinkled on the door posts, Exodus 12:7, or else to the sprinkling of that blood, of the covenant described Exodus 24:8, with Hebrews 9:18) speaketh reconciliation, peace, and eternal life.

Ellicott's Commentary on Hebrews 12:24

(24) And to Jesus the mediator of the new covenant.—Rather, a new covenant. There is another change in the Greek which it is not easy to-express. In all other places in which we read of the New Covenant (Hebrews 8:8; Hebrews 8:13; Hebrews 9:15; Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6) a word is used which implies newness of kind and quality; here it is a covenant which is newly made—literally “young,” having all the freshness of youth in comparison with that which long since was waxing old (Hebrews 8:13). Here also if we follow the order of the original (see Hebrews 2:9; Hebrews 3:1; Hebrews 12:2, et al.), the description precedes, and the name “Jesus” follows, thus standing between the words which describe His covenant and those which speak of His blood. And to the blood of sprinkling.—Rather, and to blood of sprinkling that speaketh better (or, more powerfully) than Abel. Jesus is Mediator of a new covenant (Hebrews 8:6; Hebrews 9:15) through the shedding of His blood (Hebrews 9:15-17; Hebrews 10:29). This is “blood of sprinkling,” blood which cleanseth the conscience from dead works to serve a living God (Hebrews 9:14): it was typified by the blood of the covenant with which Moses sprinkled all the people (Hebrews 9:19-20). Abel being dead yet speaketh (Hebrews 11:4), for his. blood crieth for vengeance. This blood speaks with greater power, and speaks not for wrath but for purification and atonement. 1 John 2:1-2, completes the contrast: God was the Avenger of “righteous Abel,” but Jesus Christ the righteous is our Advocate with the Father, and He is the propitiation for our sins. It does not seem probable that the writer designs a detailed contrast between the several particulars of these verses and of Heb 12:18-21. The number in each case is the same (six), and in the case of the first and last some analogy may be traced; but this is all that can be said with safety. If our interpretation of these verses is correct, there is no mention of the Church on earth. But can we wonder at this? It is to that living Church that the words themselves are from age to age addressed. They describe the blessed heavenly fellowship to which each servant of Christ now toiling on earth is joined: when he has run the race set before him, he will, through the blood of sprinkling and through Jesus the Mediator, reach the company of the just made perfect, and stand before the “God of all.”

Adam Clarke's Commentary on Hebrews 12:24

Verse 24. And to Jesus the mediator of the new covenant] The old covenant and its mediator, Moses, are passed away. See Hebrews 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Saviour and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity. To the blood of sprinkling] This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus. Better things than that of Abel.] God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself. Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it.

Cambridge Bible on Hebrews 12:24

24. the mediator of the new covenant] Rather, “Mediator of a New Covenant.” The word for “new” is here νέας (“new in time”), not καινῆς (“fresh in quality”), implying not only that it is “fresh” or “recent,” but also young and strong (Matthew 26:27-29; Hebrews 9:15; Hebrews 10:22).that speaketh better things than that of Abel] The allusion is explained by Hebrews 9:13, Hebrews 10:22, Hebrews 11:4, Hebrews 13:12. “The blood of Abel cried for vengeance; that of Christ for remission” (Erasmus). In the original Hebrew it is (Genesis 4:10) “The voice of thy brother’s bloods crieth from the ground,” and this was explained by the Rabbis of his blood “sprinkled on the trees and stones.” It was a curious Jewish Hagadah that the dispute between Cain and Abel rose from Cain’s denial that God was a Judge. The “sprinkling” of the blood of Jesus, an expression borrowed from the blood-sprinklings of the Old Covenant (Exodus 24:8), is also alluded to by St Peter (1 Peter 1:2).

Barnes' Notes on Hebrews 12:24

And to Jesus the Mediator of the new covenant - This was the crowning excellence of the new dispensation in contradistinction from the old.

Whedon's Commentary on Hebrews 12:24

24. Jesus—As Moses at Sinai was the mediator of the old covenant, so Jesus at Zion is the mediator of the new. Centrally, this mediator stands in the picture amid the spirits made perfect by the blood.

Sermons on Hebrews 12:24

	Sermon	Description
	The Voice of Jesus Blood by A.W. Tozer	The sermon transcript discusses various topics, including the consequences of breaking rules and the importance of having plans for the future. It also highlights the transformatio
	(Genesis) Genesis 4:8-10 by J. Vernon McGee	In this sermon, the preacher focuses on the story of Cain and Abel from the Bible. He highlights the significance of Abel's blood crying out to God from the ground, representing th
	Ye Are Come to Zion - Part 1 by T. Austin-Sparks	In this sermon, the speaker emphasizes that man was created by God to have a potential friendship with Him and to ultimately experience glory. The message highlights the spiritual
	Pilgrim's Progress - Part 1 by Alfred P. Gibbs	In this sermon, the preacher discusses the life and transformation of John Bunyan, the author of Pilgrim's Progress. Bunyan was initially a lost and guilty sinner, but through read
	(Genesis) 12 - the Way of Cain by S. Lewis Johnson	In this sermon, the preacher discusses the story of Cain and Abel from the book of Genesis. He explains that Cain's way is a path that begins with unbelief and leads to rebellion a
	The Power of the Blood - Sermon 4 of 5 - the Sprinkling of the Blood by Roy Hession	In this sermon, the speaker discusses the concept of immediate temptation and the lack of time to decide whether to yield to it or not. He uses the example of jealousy, explaining
	The Will of God - Part 2 by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of renunciation in the Christian life. He highlights how God often puts us in situations where we must choose to let go or hol