HEBREWS
Chapter 9
Update: 2024.01.17
Heb. 9:1 (LIT/UBS4) Therefore (oun), truly (men) the (hē) first (prōtē) [covenant, v8:8, RE] also (kai) was holding (eiche) services (latreias) of righteous purposes (dikaiōmata), and (te) [services, RE] of the (to) cosmological (kosmikon) holy place (hagion)!
Heb. 9:2 (LIT/UBS4) Because (gar) [a] schematic was laid down (kateskeuasthē) of [a] tent (skēnē), the (hē) first one (prōtē), in (en) which (hē) [were being] both (te) the (hē) lamp stand (luchnia), and (kai) the (hē) table (trapeza) and (kai) the (hē) preparation (prothesis) of the (tōn) loaves of bread (artōn);
which (hētis) [tent, RE] is said (legetai) [to be, AE] [a] holy place (hagia)!
Heb. 9:3 (LIT/UBS4) But (de) with (meta) [the entering, v6:19, RE] of the (to) second (deuteron) curtain (katapetasma) [there was being] [a] tent (skēnē), the one (hē) being said (legomenē) [to be] [the] holy places (hagia) of holy ones (hagiōn),
Heb. 9:4 (LIT/UBS4) holding (echousa) [a] golden (chrusoun) alter of incense (thumiatērion), and (kai) the (tēn) ark (kibōton) of the (tēs) covenant (diathēkēs) having been covered around (perikekalummenēn) every side (pantothen) [with, AE] gold (chrusiō), in (en) which (hē) [was] [a] golden (chrusē) jar (stamnos) holding (echousa) the (to) manna (manna), and (kai) the (hē) rod (rhabdos) of Aaron (Aarōn), the one (hē) having sprouted (blastēsasa), and (kai) the (hai) tablets (plakes) of the (tēs) covenant (diathēkēs).
Heb. 9:5 (LIT/UBS4) But (de) up over (huperanō) her (autēs), [the Ark of the Covenant, v4, RE], Cherubims (Cheroubin) of glory (doxēs) are shadowing down over (kataskiazonta) the (to) place of reconciliation (hilastērion);
about (peri) which things (hōn), now (nun) is (estin) absolutely not (ouk) [[a] time, AE] to speak (legein), down on account (kata) of [a] part (meros) [of it, AE]!
Heb. 9:6 (LIT/UBS4) But (de) thusly (houtōs), of [a] schematic having been laid down (kateskeuasmenōn) of these things (toutōn), truly (men), the (hoi) sacrificial priests (hiereis) go in (eisiasin) into (eis) the (tēn) first (prōtēn) tent (skēnēn) through (dia) all (pantos) [days, v7:27, RE], completing (epitelountes) the (tas) services (latreias)!
Heb. 9:7 (LIT/UBS4) But (de) the (ho) chief sacrificial priest (archiereus) [goes in, v6, RE] into (eis) the (tēn) second (deuteran) [tent, v6, RE] only (monos) once (hapax) [out, AE] of the (tou) year (eniautou), absolutely not (ou) without (chōris) blood (haimatos), which (ho) he brings to (prospherei) [the holy places of the holy ones, v3] over (huper) [the sake, AE] of himself (heautou) and (kai) the (tōn) ignorant things (agnoēmatōn) of the (tou) people (laou)!
Heb. 9:8 (LIT/UBS4) This (touto) is being made obvious (dēlountos) of the (tou) Spirit (pneumatos), of the (tou) holy (hagiou) [Spirit, RE]:
the (tēn) way (hodon) of the (tōn) holy ones (hagiōn) was not yet to have been manifested (mēpō pephanerōsthai) while yet (eti) the (tēs) first (prōtēs) tent (skēnēs) is having (echousēs) [a] stance (stasin);
Heb. 9:9 (LIT/UBS4) which (hētis) [stance, v8, RE] [is] [a] parable (parabolē) into (eis) the (ton) time (kairon), the (ton) [time, RE] having presently stood (enestēkota), down on account (kath) of which (hēn) both (te) offerings (dōra) and (kai) sacrifices (thusiai) brought to (prospherontai) [the first tent, v8, RE] are not being inherently powered (mē dunamenai), down on account (kata) of conscience (suneidēsin), to make complete (teleiōsai) the (ton) [sacrificial priests, v6, RE] serving (latreuonta)
Heb. 9:10 (LIT/UBS4) over (epi) only (monon) foods (brōmasin) and (kai) drinks (pomasin), and (kai) different (diaphorois) baptisms (baptismois) [over, RE] [the sake, AE] of righteous purposes (dikaiōmata) of flesh (sarkos), until (mechri) [a] time (kairou) of thorough uprightness (diorthōseōs) is laid over (epikeimena) [the first tent, v8, RE].
Heb. 9:11 (LIT/UBS4) But (de) Christ (Christos) having caused himself to become alongside3854 (paragenomenos), [the] chief sacrificial priest (archiereus) of the (tōn) good things (agathōn) having caused themselves to come to pass (genomenōn) through (dia) the (tēs) greater (meizonos) and (kai) completed (teleioteras) tent (skēnēs), one absolutely not (ou) hand-made (cheiropoiētou), (this (taut’) [completed tent, RE] is (esti) absolutely not (ou) of the (tēs) creation (ktiseōs) of this (tautēs)),
(This
greater and completed tent, a third tent, one absolutely not made by the
hands of mortals but by only God’s hand, is a tent that is not of the
creation of this, it’s not of this world.
Please see my study, God’s Desired True “Tent”, his Domed-roof
House. This heavenly "tent" is the one body of Christ.)
(For
who is the complete one, see
Luke 13:31-32; John 17:18-23; Eph.4:7-16; Col. 1:19; Heb. 5:8-9, 7:28,
9:11, 12:2.)
Heb. 9:12 (LIT/UBS4) but absolutely not (oude) through (di’) blood (haimatos) of he-goats (tragōn) and (kai) of young offspring (moschōn), but (de) through (dia) the (tou) blood (haimatos) of his own (idiou), he entered in (eisēlthen) once upon [a] time (ephapax) into (eis) the (ta) holy places (hagia), he having caused himself to find (heuramenos) ageless (aiōnian) redemption (lutrōsin) [for us, AE]!
Heb. 9:13 (LIT/UBS4) Because (gar) if (ei) the (to) blood (haima) of he-goats (tragōn) and (kai) of bulls (taurōn), and (kai) sprinkling (rhantizousa) ashes (spodos) of [a] tamed heifer (damaleōs), makes holy (hagiazei) the ones (tous) having been made common (kekoinōmenous), for (pros) [the sake, AE] of the (tēn) cleanliness (katharotēta) of the (tēs) flesh (sarkos),
Heb. 9:14 (LIT/UBS4) how much (posō) more (mallon) <shall> the (to) blood (haima) of the (tou) Christ (Christou), who (hos) through (dia) ageless (aiōniou) Spirit (pneumatos) brought (prosēnenken) himself (heauton) unblemished (amōmon) to the (tō) God (theō), cleanse (kathariei) the (tēn) conscience (suneidēsin) of us (hēmōn) from (apo) dead (nekrōn) works (ergōn), into (eis) the (to) [cleansed conscience, RE] to serve (latreuein) [a] living (zōnti) God (theō)!?
Heb. 9:15 (LIT/UBS4) And (kai) through (dia) this (touto) [blood, v14, RE] he is (estin) [a] mediator (mesitēs) of [a] new (kainēs) covenant (diathēkēs);
it so being that (hopōs) [a] death (thanatou) having caused itself to come to pass (genomenou) into (eis) [a] redemption (apolutrōsin) of the (tōn) side-steppers (parabaseōn) upon (epi) the (tē) first (prōtē) covenant (diathēkē), the ones (hoi) having been called aloud (keklēmenoi) may receive (labōsin) the (tēn) promise (epangelian) of the (tēs) ageless (aiōniou) inheritance (klēronomias) [of [a] the] new covenant, RE]!
(For what is God’s prophesied true “tent”, his new holy place under his new covenant, the prophesied promise of the Father to place himself into believers to live in them as his new permanent domicile, a true “tent” not built with mortal’s hands but with his own hand, see Ex. 15:17; 2 Sam. 7:5-16; Isa. 8:14; Ezek. 11:16; Joel 2:28-29; Amos 9:11-12; Mat. 3:11, 16:18, 26:61, 27:39-40; Mark 14:58, 15:29; Luke 3:21-22, 24:49; *John 2:19-22, 3:1-, 4:20-24, 7:37-39, 14:2, *23; Acts 1:4-5, 2:16-18, 33, 38-39, *7:44-50, *15:16-18, *17:24, *20:28; *Rom. 8:9-11, 12:4-5; 1 Cor. *3:16-17, *6:19-20, 10:16-17, 12:12-28; *2 Cor. 5:1, *6:16-18; Gal. 3:14, 22; Eph. 1:13-14, 22-23, *2:17-22, 3:6, 4:11-16, 5:30-32; Col. 1:18-27, 2:6-10, 3:15; *1 Thes. 5:9-11; *1 Tim. 3:15; *2 Tim. 1:14; Heb. *3:4-6, 8:2, *9:11-15, *24, 10:21, 36; 1 Pet. 2:4-5; 1 John 4:12-16; Rev. 3:12, 7:15, 11:19, *13:6, *21:3, 22)
(For how near is the Kingdom of the Heavens, i.e., the Kingdom of God, see Mat. 3:2, 4:17, 6:10, 10:7, 26:29; Mark 1:15, 9:1, 14:25, 43; Luke 10:9-11, *17:20-21, 19:12, 22:18, 47; 1 Cor. 6:12, 10:23, 11:25; Heb. 8:8, 9:15)
Heb. 9:16 (LIT/UBS4) Because (gar) of whom (hopou) [there, AE] [is] [a] covenant (hopou), [it, AE [is] [a] necessity (anankē) to bring (pheresthai) [the] death (thanaton) of the one (tou) having caused himself to put it through (diathemenou).
Heb. 9:17 (LIT/UBS4) Because (gar) [a] covenant (diathēkē) [is] one foundational (bebaia) upon (epi) dead ones (nekrois).
Otherwise (epei) at no time (mēpote) is it strong (ischuei) when (hote) the one (ho) having caused himself to put it through (diathemenos) lives (zē);
Heb. 9:18 (LIT/UBS4) from whom (hothen), but absolutely not (oude) without (chōris) blood (haimatos), the (hē) first (prōtē) [covenant, v17, RE] has been renewed (enkekainistai)!
Heb. 9:19 (LIT/UBS4) Because (gar) every (pasēs) injunction (entolēs) down according to (kata) the (ton) law (nomon), being spoken (lalētheisēs) to all (panti) the (tō) people (laō) under (hupo) [authority, AE] of Moses (mōuseōs), he having taken (labōn) the (to) blood (haima) of the (tou) young offspring (moschōn) and (kai) of the (tou) he-goats (tragōn), with (meta) water (hudatos), and (kai) of coccus2847 (kokkinou) wool (eriou), and (kai) of hyssop (hussōpou), he sprinkled (erantisen) both (te) it (auto), the (to) little scroll (biblion), and (kai) all (panta) the (ton) people (laon),
Heb. 9:20 (LIT/UBS4) saying (legōn), “This (touto) [is] the (to) blood (haima) of the (tēs) covenant (diathēkēs), of which (hēs) the (ho) God (theos) caused himself to give [an] injunction (eneteilato) to (pros) you (humas).”
Heb. 9:21 (LIT/UBS4) But (de) likewise (homoiōs), he sprinkled (erantisen) the (tēn) tent (skēnēn) also (kai), and (kai) all (panta) of the (ta) vessels (skeuē) of the (tēs) liturgical service (leitourgias), [with, AE] the (tō) blood (haimati).
Heb. 9:22 (LIT/UBS4) And (kai) in (en) blood (haimati) almost (schedon) everything (panta) is cleansed (katharizetai), down according to (kata) the (ton) law (nomon).
And (kai) without (chōris) [an] outpouring of blood (haimatekchusias) [a] letting go (aphesis) [of sins, AE] is absolutely not (ou) caused to come to pass (ou ginetai)!
Heb. 9:23 (LIT/UBS4) Therefore (oun), [it, AE] [is] [a] necessity (anankē) for the (ta) true (men) examples (hupodeigmata) of the things (tōn) in (en) the (tois) heavens (ouranois), for these things (toutois) [cosmological, v1, RE] to be cleansed (katharizesthai).
But (de) of the (ta) heavenly things (epourania) themselves (auta), [[it, AE] [is [a] necessity, RE] [for these things, RE] [to be cleansed, RE] [with, AE] stronger positioned (kreittosin) sacrifices (thusiais) aside from (para) these (tautas) [cosmological, v1, RE] [sacrifices, RE].
Heb. 9:24
(LIT/UBS4) Because
(gar)
absolutely not (ou)
into (eis) hands-made (cheiropoiēta) holy places
(hagia) <did> Christ
(Christos) enter in
(eisēlthen),
[hands-made holy places, RE]
[being] opposite types499 (antitupa) of the
(tōn) true ones (alēthinōn), BUT (all’), into (eis)
the (ton) heaven (ouranon) itself (auton), now
(nun) to be manifested in (emphanisthēnai) the (tō)
face (prosōpō) of the (tou) God (theou), over (huper)
[the sake, AE] of us (hēmōn)!
(For what is God’s prophesied true “tent”, his new holy place under his new covenant, the prophesied promise of the Father to place himself into believers to live in them as his new permanent domicile, a true “tent” not built with mortal’s hands but with his own hand, see Ex. 15:17; 2 Sam. 7:5-16; Isa. 8:14; Ezek. 11:16; Joel 2:28-29; Amos 9:11-12; Mat. 3:11, 16:18, 26:61, 27:39-40; Mark 14:58, 15:29; Luke 3:21-22, 24:49; *John 2:19-22, 3:1-, 4:20-24, 7:37-39, 14:2, *23; Acts 1:4-5, 2:16-18, 33, 38-39, *7:44-50, *15:16-18, *17:24, *20:28; *Rom. 8:9-11, 12:4-5; 1 Cor. *3:16-17, *6:19-20, 10:16-17, 12:12-28; *2 Cor. 5:1, *6:16-18; Gal. 3:14, 22; Eph. 1:13-14, 22-23, *2:17-22, 3:6, 4:11-16, 5:30-32; Col. 1:18-27, 2:6-10, 3:15; *1 Thes. 5:9-11; *1 Tim. 3:15; *2 Tim. 1:14; Heb. *3:4-6, 8:2, *9:11-15, *24, 10:21, 36; 1 Pet. 2:4-5; 1 John 4:12-16; Rev. 3:12, 7:15, 11:19, *13:6, *21:3, 22)
Heb. 9:25 (LIT/UBS4) But [he entered in, v24, RE] absolutely not (oud’) in order that (hina) he may bring himself to (prospherē heauton) [heavenly holy places, v24, RE] many times (pollakis), so be it as (hōsper) the (ho) chief sacrificial priest (archiereus) causes himself to enter in (eiserchetai) into (eis) the (ta) [hands-made, v24, RE] holy places (hagia) down (kat’) each year (eniauton), in (en) for blood (haimati) for another (allotriō),
Heb. 9:26 (LIT/UBS4) even though (epei) from/since (apo) [a/the] downthrow (katabolēs) of [the] cosmos (kosmou) it is being required (edei) of him (auton) to suffer (pathein) many times (pollakis)!
But (de) now, at this moment (nuni), he has been manifested (pephanerōtai) once (hapax), over (epi) [a] complete coming together (sunteleia) of the (tōn) ages (aiōnōn), into (eis) [a] displacement (athetēsin) of the (tēs) sins (hamartias) through (dia) the (tēs) sacrifice (thusias) of himself (autou),
Heb. 9:27 (LIT/UBS4) and (kai) down according to (kath’) as much as (hoson) [[a] judgement, AE] is laid away (apokeitai) for the (tois) mortals (anthrōpois) to die (apothanein) once (hapax)!
But (de) with (meta) [the] judgment (krisis) of this (touto),
Heb. 9:28 (LIT/UBS4) thusly (houtōs) the (ho) Christ (Christos) [died, AE] also (kai);
he having been brought (prosenechtheis) once (hapax) into (eis) the (to) [heavenly holy places, v25, RE] to bring up (anenenkein) [the] sins (hamartias) of many (pollōn) [to be] without (chōris) sin (hamartias), [to bring up many, RE] out (ek) of [a] second (deuterou) [death, AE], he shall be caused to gaze at (ophthēsetai) the ones (tois) causing themselves to receive out from (apekdechomenois) him (auton) [life, vJohn 1:4, AE] into (eis) wholeness (sōtērian)!
(See John 20:17 in which the resurrected Christ Jesus tells Mariam not
to touch him yet because he needs to step up to his and her Father, and
God. I believe, according to Heb.
9:24, that Jesus meant that he yet needed to step up into heaven to
personally appear before his heavenly Father and God, as Israel’s new
chief sacrificial priest, to bring up to his heavenly Father the subject
of the sins of many. Heb. 9:24
states that Jesus Christ, after his resurrection, made a prior ascension
into heaven before his ascension recorded in Acts 1:9-12.
For Jesus Christ becoming Israel’s new chief sacrificial priest, see
Heb. 2:16-17, 3:1-2, 4:14-15, 5:1-10, 7:21-27, 8:1-2, 9:11, 13:11.)