Lexical Summary rhantismos: Sprinkling Original Word: ῥαντισμός Strong's Exhaustive Concordance sprinkling. From rhantizo; aspersion (ceremonially or figuratively) -- sprinkling. see GREEK rhantizo NAS Exhaustive Concordance Word Originfrom rhantizó Definition sprinkling NASB Translation sprinkled (2). Thayer's Greek Lexicon STRONGS NT 4473: ῤαντισμόςῤαντισμός, ῤαντισμοῦ, ὁ (ῤαντίζω, which see), used only by Biblical and ecclesiastical writers, a sprinkling (purification): αἷμα ῤαντισμοῦ, blood of sprinkling, i. e. appointed for sprinkling (serving to purify), Hebrews 12:24 (ὕδωρ ῤαντισμοῦ for הַנִּדָּה מֵי, Numbers 19:9, 13, 20f); εἰς ῤαντισμόν αἵματος Ἰησοῦ Χριστοῦ, i. e. εἰς τό ῥαντίζεσθαι (or ἵνα ῥαντιζωνται) αἵματι Ἰησοῦ Χριστοῦ, that they may be purified (or cleansed from the guilt of their sins) by the blood of Christ, 1 Peter 1:2 (Winer's Grammar, § 30, 2 α.). Topical Lexicon Definition and Overview Strong’s Greek number 4473 designates the act of ritual “sprinkling,” a deliberate, priestly application of blood or water that signals cleansing, consecration, and covenant ratification. In Scripture the concept never describes a casual splash; it is always an ordered, God-ordained rite that conveys both sanctification and covenantal inclusion. Old Testament Background 1. Covenant Ratification (Exodus 24:6-8). Moses sprinkled the blood of the sacrifices on the altar and on the people, declaring, “Behold the blood of the covenant.” These passages establish sprinkling as the divinely chosen sign of purification and covenant fellowship, a pattern fulfilled in Christ. Usage in the New Testament 1. Hebrews 12:24 places believers at “Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” The writer contrasts: The imagery links Mount Sinai’s inaugurating sprinkle with Mount Zion’s consummating sprinkle. 2. 1 Peter 1:2 addresses scattered Christians as “sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood.” Peter, a Galilean fisherman steeped in temple ritual, frames the entire Christian life—election, sanctification, and obedience—under the banner of covenant sprinkling. The order is significant: divine choice, Spirit-wrought sanctification, human obedience, all secured by the blood that cleanses. Christological Fulfillment Jesus Christ is simultaneously the sacrificial victim, the high priest who applies the blood, and the covenant mediator: Sprinkling underscores that salvation is not gained by moral improvement but by applied atonement. It is the objective, historical work of Christ appropriated personally to the believer. Theological Significance Purification: Sprinkling signifies removal of guilt and defilement (Psalm 51:7; Hebrews 9:13-14). Covenant Membership: One stands under blood that binds God to His promises (Jeremiah 31:31-34; Luke 22:20). Assurance: Because the blood “speaks a better word,” believers rest in a completed redemption, not a probationary status. Corporate Identity: Both Hebrews and 1 Peter are addressed to communities; sprinkling gathers a people into worship and witness (Hebrews 10:22-25; 1 Peter 2:9). Practical Ministry Applications Preaching: Proclaim Christ’s sprinkled blood as the grounds of forgiveness, countering legalism and despair. Pastoral Care: Encourage troubled consciences with Hebrews 10:22, urging hearts “sprinkled clean from an evil conscience.” Sacraments: While modes of baptism vary, the symbolism of cleansing is biblically rooted in sprinkling texts (Ezekiel 36:25; Hebrews 10:22), reminding the church that the outward sign points to Christ’s inward work. Corporate Worship: Hebrews 12:24 situates worshipers in a heavenly scene; liturgy and song should echo that awe-filled access. Evangelism and Missions: Isaiah 52:15 and 1 Peter 1:2 together declare that the sprinkling extends “many nations” and “exiles” alike; the gospel is for every ethnicity and locale. Historical Reception Early church fathers (e.g., Athanasius, Chrysostom) appealed to Hebrews 12:24 to defend the sufficiency of Christ’s atonement against ritualistic additions. Reformation expositors (Luther, Calvin) emphasized the contrast between Abel’s cry for vengeance and Christ’s plea for mercy, anchoring justification by faith. Contemporary theology continues to mine the rich covenantal and sacrificial motifs bound up in this term. Conclusion Strong’s Greek 4473 gathers the Bible’s sweeping narrative of sacrifice, covenant, and cleansing into one vivid act: the priestly sprinkling of blood. From Sinai to Calvary to the heavenly Mount Zion, God’s people are purified, claimed, and kept by blood that forever “speaks a better word.” Forms and Transliterations ραντά ραντάς ραντισμον ραντισμόν ῥαντισμὸν ραντισμου ραντισμού ῥαντισμοῦ ραντοί ραντόν ραντούς rantismon rantismou rhantismon rhantismòn rhantismou rhantismoûLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Hebrews 12:24 N-GMSGRK: καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι NAS: covenant, and to the sprinkled blood, KJV: to the blood of sprinkling, that speaketh INT: and to [the] blood of sprinkling better things speaking 1 Peter 1:2 N-AMS Strong's Greek 4473 |
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