Christ’s Once-for-All Sacrifice in the Heavenly Sanctuary
Hebrews 9:11-28
Heb.9.11 - Details
Translation
Original Text
Morphology
- Χριστος: NOUN,nom,sg,m
- δε: CONJ
- παραγενομενος: VERB,aor,mid,part,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- γενομενων: VERB,aor,pass,part,masc,gen,pl
- αγαθων: ADJ,gen,pl,n
- δια: PREP
- της: ART,gen,sg,f
- μειζονος: ADJ,gen,sg,m
- και: CONJ
- τελειοτερας: ADJ,gen,sg,f
- σκηνης: NOUN,gen,sg,f
- ου: PART,neg
- χειροποιητου: ADJ,gen,sg,n
- τουτ᾽εστιν: VERB,pres,act,ind,3,sg
- ου: PART,neg
- ταυτης: DEM,gen,sg,f
- της: ART,gen,sg,f
- κτισεως: NOUN,gen,sg,f
Parallels
- Hebrews 8:1-2 (structural): Immediate context: identifies Christ as high priest ministering in the true/heavenly sanctuary (the 'greater tabernacle')—continues the same argument as 9:11.
- Hebrews 9:24 (thematic): States that Christ entered 'heaven itself' to appear before God for us, linking his priestly ministry to a heavenly (rather than earthly) tabernacle—the same contrast in 9:11.
- 2 Corinthians 5:1 (verbal): Uses the parallel contrast between an 'earthly tent' and a 'building from God, a house not made with hands'—echoes the language of a dwelling 'not made with hands' in 9:11.
- John 1:14 (verbal): Uses the verb 'to dwell/tabernacle' (ἐσκήνωσεν) about the Word becoming flesh, echoing the tabernacle imagery applied to Christ and God's dwelling among people.
Alternative generated candidates
- But when Christ appeared as high priest of the good things that have come, he passed through the greater and more perfect tabernacle—not made with hands, that is, not of this creation—
- But when Christ came as a high priest of the good things that have come, he entered by means of a greater and more perfect tent—not made with hands, that is, not of this creation—
Heb.9.12 - Details
Translation
Original Text
Morphology
- ουδε: CONJ,neg
- δι᾽αιματος: PREP
- τραγων: NOUN,gen,pl,m
- και: CONJ
- μοσχων: NOUN,gen,pl,m
- δια: PREP
- δε: CONJ
- του: ART,gen,sg,n
- ιδιου: ADJ,gen,sg,m
- αιματος: NOUN,gen,sg,n
- εισηλθεν: VERB,aor,act,ind,3,sg
- εφαπαξ: ADV
- εις: PREP
- τα: ART,acc,pl,n
- αγια: ADJ,acc,sg,f
- αιωνιαν: ADJ,acc,sg,f
- λυτρωσιν: NOUN,acc,sg,f
- ευραμενος: PART,perf,mid/pass,nom,sg,m
Parallels
- Leviticus 16:15-16 (structural): The high priest enters the Holy of Holies with blood once a year to make atonement — the priestly/ritual prototype behind Hebrews' claim that Christ entered the holy places with blood.
- Leviticus 17:11 (thematic): Affirms the theological principle that 'the life is in the blood' and that blood effects atonement, which undergirds the statement that Christ's blood secures redemption.
- Hebrews 9:25-28 (thematic): Immediate parallel within Hebrews: explains that Christ did not enter repeatedly like earthly priests but entered once to put away sin, echoing 'entered once into the holy places' and the finality of his work.
- Hebrews 10:10-14 (verbal): Speaks of being sanctified 'through the offering of the body of Jesus Christ' and of one offering accomplishing perfection/eternal effect — parallels 'through his own blood' and 'eternal redemption' in 9:12.
- 1 Peter 1:18-19 (verbal): Contrasts futile, perishable ransom with the 'precious blood of Christ, like that of a lamb without blemish,' paralleling the claim that redemption was secured through Christ's own blood.
Alternative generated candidates
- and not by the blood of goats and bulls, but by his own blood, he entered once for all into the holy places, obtaining eternal redemption.
- and not by the blood of goats and calves but by his own blood he entered once for all into the Holy Place, obtaining eternal redemption.
Heb.9.13 - Details
Translation
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- γαρ: PART
- το: ART,acc,sg,n
- αιμα: NOUN,nom,sg,neut
- τραγων: NOUN,gen,pl,m
- και: CONJ
- ταυρων: NOUN,gen,pl,m
- και: CONJ
- σποδος: NOUN,gen,pl,m
- δαμαλεως: NOUN,gen,sg,f
- ραντιζουσα: VERB,pres,act,ptc,nom,f,sg
- τους: ART,acc,pl,m
- κεκοινωμενους: VERB,perf,pas,ptc,acc,m,pl
- αγιαζει: VERB,pres,act,ind,3,sg
- προς: PREP
- την: ART,acc,sg,f
- της: ART,gen,sg,f
- σαρκος: NOUN,gen,sg,fem
- καθαροτητα: NOUN,acc,sg,f
Parallels
- Leviticus 16:15-19 (allusion): Day of Atonement ritual: blood of sacrificial animals is sprinkled to purify the sanctuary and the people—background for the ‹blood of goats and bulls› imagery in Hebrews.
- Numbers 19:2-10 (verbal): Description of the red heifer whose ashes are used with water to cleanse the ritually unclean—direct analogue to ‹ashes of a heifer› (σποδος δαμαλεως) in Hebrews 9:13.
- Leviticus 4:6-7 (allusion): Instructions for sprinkling blood of sin offerings on the tent of meeting to make atonement for the sinner’s uncleanness—parallels the use of animal blood for ceremonial purification.
- Hebrews 9:12 (structural): Immediate contextual contrast: Christ entered the holy places once with his own blood to obtain eternal redemption, set over against the repeated use of animal blood described in 9:13.
- Hebrews 10:4-10 (thematic): Develops the theological consequence: animal sacrifices cannot perfect conscience or remove sins, whereas Christ’s single offering accomplishes what the ritual blood and ashes could not.
Alternative generated candidates
- For if the blood of goats and bulls and the ashes of a heifer, when sprinkled on those who are defiled, sanctify for the cleansing of the flesh,
- For if the blood of goats and bulls and the ashes of a heifer, sprinkled on those who are ceremonially unclean, sanctify and cleanse the flesh,
Heb.9.14 - Details
Translation
Original Text
Morphology
- ποσω: ADV
- μαλλον: ADV
- το: ART,acc,sg,n
- αιμα: NOUN,nom,sg,neut
- του: ART,gen,sg,n
- Χριστου: NOUN,gen,sg,m
- ος: PRON,nom,sg,m
- δια: PREP
- πνευματος: NOUN,gen,sg,n
- αιωνιου: ADJ,gen,sg,m
- εαυτον: PRON,acc,sg,masc,reflex
- προσηνεγκεν: VERB,aor,act,ind,3,sg
- αμωμον: ADJ,acc,sg,m
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- καθαριει: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- συνειδησιν: NOUN,acc,sg,f
- ημων: PRON,gen,pl,1
- απο: PREP
- νεκρων: NOUN,gen,pl,m
- εργων: NOUN,gen,pl,n
- εις: PREP
- το: ART,acc,sg,n
- λατρευειν: VERB,pres,act,inf
- θεω: NOUN,dat,sg,m
- ζωντι: PART,pres,act,ptcp,dat,sg,m
Parallels
- Hebrews 9:13 (structural): Immediate context contrast — animal blood (goats and calves) cleanses outward defilement, whereas Christ’s blood cleanses conscience; sets up the argument in 9:14.
- 1 Peter 1:18-19 (verbal): Speaks of being redeemed not with perishable things but with the 'precious blood of Christ, like that of a lamb without blemish or spot,' echoing Christ’s spotless offering.
- 1 John 1:7 (verbal): Affirms that 'the blood of Jesus his Son cleanses us from all sin,' paralleling the cleansing function of Christ’s blood in Hebrews 9:14.
- Leviticus 17:11 (allusion): Old Testament sacrificial principle — 'the life is in the blood... it makes atonement' — provides the sacrificial background for Hebrews’ claim about blood effecting purification.
- Romans 5:9 (thematic): Links Christ’s blood with deliverance from God’s wrath and justification/salvation, thematically related to Hebrews’ emphasis on Christ’s blood accomplishing inner cleansing and access to God.
Alternative generated candidates
- how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God?
- how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God?
Heb.9.15 - Details
Translation
Original Text
Morphology
- Και: CONJ
- δια: PREP
- τουτο: PRON,nom,sg,n
- διαθηκης: NOUN,gen,sg,fem
- καινης: ADJ,gen,sg,f
- μεσιτης: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- οπως: CONJ
- θανατου: NOUN,gen,sg,m
- γενομενου: VERB,aor,pass,part,gen,sg,m
- εις: PREP
- απολυτρωσιν: NOUN,acc,sg,f
- των: ART,gen,pl,m
- επι: PREP
- τη: ART,dat,sg,f
- πρωτη: ADJ,nom,sg,f
- διαθηκη: NOUN,nom,sg,f
- παραβασεων: NOUN,gen,pl,f
- την: ART,acc,sg,f
- επαγγελιαν: NOUN,acc,sg,f
- λαβωσιν: VERB,aor,act,subj,3,pl
- οι: ART,nom,pl,m
- κεκλημενοι: VERB,perf,pas,ptc,nom,pl,m
- της: ART,gen,sg,f
- αιωνιου: ADJ,gen,sg,m
- κληρονομιας: NOUN,gen,sg,f
Parallels
- Hebrews 9:12 (verbal): Speaks of Christ entering the holy places 'by his own blood' to secure eternal redemption—parallels Hebrews 9:15's claim that his death effects redemption under the first covenant.
- Hebrews 9:16-17 (structural): Explains the legal principle that a testament requires the death of the one who made it, which Hebrews applies to Christ's death making the new covenant effective (the immediate exegetical basis for 9:15).
- Jeremiah 31:31-34 (quotation): The prophetic promise of a 'new covenant' with forgiveness of sins is the Old Testament foundation quoted earlier in Hebrews (8:8–12) and undergirds 9:15's claim about the new covenant and the promised inheritance.
- Luke 22:20 (verbal): Jesus declares 'this cup... is the new covenant in my blood,' directly linking the new covenant to his blood/death—the same linkage Hebrews 9:15 affirms for Christ as mediator.
- Romans 8:17 (thematic): Describes believers as 'heirs of God and fellow heirs with Christ,' resonating with Hebrews 9:15's emphasis that those 'called' receive the promised eternal inheritance through the new covenant.
Alternative generated candidates
- Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance—since a death has occurred that redeems them from the transgressions committed under the first covenant.
- Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance—since a death has occurred that redeems them from the transgressions committed under the first covenant.
Heb.9.16 - Details
Translation
Original Text
Morphology
- οπου: ADV,rel
- γαρ: PART
- διαθηκη: NOUN,nom,sg,f
- θανατον: NOUN,acc,sg,m
- αναγκη: NOUN,nom,sg,f
- φερεσθαι: VERB,pres,mid/pass,inf
- του: ART,gen,sg,n
- διαθεμενου·: VERB,perf,pass,ptc,gen,sg,m
Parallels
- Hebrews 9:15 (structural): Immediate context: explains purpose of Christ’s death as mediator of a new covenant—connects covenant efficacy to the death of the one who inaugurates it.
- Hebrews 9:17 (verbal): Directly echoes the legal point: a testament takes effect only after the death of the testator; 9:16–17 form a single legal argument.
- Hebrews 7:22 (thematic): States that Jesus is the guarantor (surety) of a better covenant—ties the role of Christ as guarantor to the covenant established through his death.
- Romans 7:2–3 (thematic): Uses the marriage–death analogy to show that obligation under a law ends at death, a parallel legal principle applied to covenants/testaments.
- Colossians 2:14 (thematic): Speaks of the legal record of indebtedness being canceled and nailed to the cross—theologically parallels the idea that Christ’s death effects the new covenant’s legal standing.
Alternative generated candidates
- For where a testament is, there must of necessity be the death of the one who made it.
- For where a covenant is, the death of the one who established it must be involved; for a covenant is valid only when its maker has died.
Heb.9.17 - Details
Translation
Original Text
Morphology
- διαθηκη: NOUN,nom,sg,f
- γαρ: PART
- επι: PREP
- νεκροις: NOUN,dat,pl,m
- βεβαια: ADJ,nom,sg,f
- επει: CONJ
- μηποτε: PART
- ισχυει: VERB,pres,act,ind,3,sg
- οτε: CONJ
- ζη: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- διαθεμενος: PART,pres,mid,nom,sg,m
Parallels
- Hebrews 9:16 (structural): Immediate context: the preceding verse states the same legal principle—that a testament requires the death of the testator—so v.17 restates and applies the rule.
- Exodus 24:8 (thematic): Moses sprinkles blood and declares it 'the blood of the covenant,' illustrating the OT practice of ratifying a covenant by blood—background for Hebrews' argument that death/blood enacts a covenant.
- Matthew 26:28 (thematic): Jesus calls his blood 'the blood of the covenant,' linking his impending death with the inauguration/ratification of the new covenant, paralleling Hebrews' legal argument about testament and death.
- Luke 22:20 (quotation): Luke records Jesus' words 'this cup is the new covenant in my blood,' a direct assertion that Christ's death (blood) establishes the covenant—echoed in Hebrews' point that a will takes effect at death.
- Jeremiah 31:31 (allusion): The promise of a 'new covenant' in Jeremiah provides the prophetic foundation for Hebrews' claim that a new covenant has been inaugurated—Hebrews argues it is established through the death/testament of Christ.
Alternative generated candidates
- For a testament takes effect only at death; it is of no force while the testator lives.
- For a covenant takes effect only after death, since it has no force while the one who made it lives.
Heb.9.18 - Details
Translation
Original Text
Morphology
- οθεν: ADV
- ουδε: CONJ,neg
- η: ART,nom,sg,f
- πρωτη: ADJ,nom,sg,f
- χωρις: PREP,gen
- αιματος: NOUN,gen,sg,n
- εγκεκαινισται·: VERB,perf,mid/pass,ind,3,sg
Parallels
- Hebrews 9:19 (structural): Immediate context: Moses sprinkled blood on the book and the people when establishing the covenant—Hebrews cites this as the example that the first covenant was ratified with blood.
- Hebrews 9:22 (verbal): The epistle’s theological principle that ‘without the shedding of blood there is no forgiveness’ explains why the first covenant required blood for its inauguration.
- Exodus 24:6-8 (quotation): Moses sprinkles blood on the people and declares, ‘This is the blood of the covenant’—the OT rite explicitly cited and echoed by Hebrews as the ratification of the first covenant.
- Leviticus 16:14-15 (allusion): On the Day of Atonement the high priest brings sacrificial blood into the Holy of Holies to cleanse the sanctuary—parallels the use of blood to inaugurate and purify the covenantal sanctuary.
- Leviticus 8:15-16 (allusion): During the consecration of Aaron and the tabernacle Moses sprinkles blood on the people and the things of the sanctuary—another OT precedent for dedicating covenant and cultic space with blood.
Alternative generated candidates
- Therefore even the first covenant was not inaugurated without blood.
- Thus even the first covenant was inaugurated with blood.
Heb.9.19 - Details
Translation
Original Text
Morphology
- λαληθεισης: VERB,aor,pass,part,gen,f,sg
- γαρ: PART
- πασης: ADJ,gen,sg,f
- εντολης: NOUN,gen,sg,f
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- υπο: PREP
- Μωυσεως: NOUN,gen,sg,m
- παντι: PRON,dat,sg,m
- τω: ART,dat,sg,m
- λαω: NOUN,dat,sg,m
- λαβων: PART,aor,act,nom,sg,m
- το: ART,acc,sg,n
- αιμα: NOUN,nom,sg,neut
- των: ART,gen,pl,m
- μοσχων: NOUN,gen,pl,m
- μετα: PREP
- υδατος: NOUN,gen,sg,n
- και: CONJ
- εριου: NOUN,gen,sg,n
- κοκκινου: ADJ,gen,sg,n
- και: CONJ
- υσσωπου: NOUN,gen,sg,m
- αυτο: PRON,acc,sg,neut
- τε: CONJ
- το: ART,acc,sg,n
- βιβλιον: NOUN,acc,sg,n
- και: CONJ
- παντα: ADJ,nom,pl,n
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- εραντισεν: VERB,aor,act,ind,3,sg
Parallels
- Exodus 24:6-8 (quotation): Moses takes blood and sprinkles it on the people and declares the covenant — Hebrews echoes this ritual action and language (blood sprinkled on the people/’the blood of the covenant’).
- Leviticus 8:30 (verbal): At the consecration of Aaron Moses sprinkles blood on the people and on the altar — parallel act of Moses sprinkling blood as part of covenantal/clerical rites.
- Leviticus 14:4-7 (verbal): The cleansing of a house (and of the leper) uses two birds, cedar, scarlet, and hyssop, with sprinkling — shares the specific ritual ingredients (scarlet, hyssop) and the sprinkling/purification motif.
- Numbers 19:4-8 (thematic): The water of purification made from the red heifer involves cedar, hyssop, and sprinkling the unclean — similar combination of water, hyssop and ritual sprinkling for cleansing.
- Psalm 51:7 (thematic): “Purge me with hyssop, and I shall be clean” — uses hyssop as the symbolic means of purification, echoing Hebrews’ use of hyssop in the cleansing/sprinkling rite.
Alternative generated candidates
- For when every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
- For when every commandment had been declared by Moses to all the people, he took the blood of calves and goats, together with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
Heb.9.20 - Details
Translation
Original Text
Morphology
- λεγων·Τουτο: PART,pres,act,nom,sg,m
- το: ART,acc,sg,n
- αιμα: NOUN,nom,sg,neut
- της: ART,gen,sg,f
- διαθηκης: NOUN,gen,sg,fem
- ης: PRON,gen,sg,f
- ενετειλατο: VERB,aor,mid,ind,3,sg
- προς: PREP
- υμας: PRON,acc,pl,2
- ο: ART,nom,sg,m
- θεος·: NOUN,nom,sg,m
Parallels
- Exodus 24:8 (quotation): Hebrews 9:20 directly echoes Exodus 24:8, where Moses sprinkles the people with blood, saying, 'This is the blood of the covenant that the LORD has made with you.'
- Matthew 26:28 (verbal): Jesus at the Last Supper: 'This is my blood of the covenant,' linking his shed blood to covenantal language echoed in Hebrews.
- Mark 14:24 (verbal): Parallel to Matthew: Jesus calls his blood 'the blood of the covenant,' a verbal parallel that connects Jesus' death to covenantal sacrifice.
- Luke 22:20 (verbal): Luke records Jesus saying the cup 'is the new covenant in my blood,' which Hebrews invokes when interpreting Christ's sacrificial blood as inaugurating a covenant.
- Jeremiah 31:31-34 (thematic): The promise of a 'new covenant' in Jeremiah provides the prophetic background for Hebrews' claim that Christ's blood establishes a new, divinely appointed covenant.
Alternative generated candidates
- saying, “This is the blood of the covenant that God commanded for you.”
- saying, “This is the blood of the covenant that God commanded you.”
Heb.9.21 - Details
Translation
Original Text
Morphology
- και: CONJ
- την: ART,acc,sg,f
- σκηνην: NOUN,acc,sg,f
- δε: CONJ
- και: CONJ
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- σκευη: NOUN,acc,pl,n
- της: ART,gen,sg,f
- λειτουργιας: NOUN,gen,sg,f
- τω: ART,dat,sg,m
- αιματι: NOUN,dat,sg,n
- ομοιως: ADV
- εραντισεν: VERB,aor,act,ind,3,sg
Parallels
- Exodus 24:8 (quotation): Moses sprinkles blood and declares the blood the 'covenant'—Hebrews 9:20–21 explicitly alludes to this covenantal sprinkling.
- Leviticus 16:14–19 (thematic): Day of Atonement ritual: the high priest sprinkles sacrificial blood to cleanse the holy place, the tent of meeting, and the altar—parallel to cleansing the tabernacle and its vessels.
- Leviticus 8:11–15 (structural): In Moses’ consecration of the tabernacle and priests he anoints and (in the surrounding verses) applies sacrificial blood to the altar and consecrates the tent and its furnishings—background for Hebrews’ statement that Moses sprinkled the tabernacle and vessels.
- Exodus 29:21–22 (verbal): Priestly consecration language where blood is sprinkled on the priest and garments and placed on sacred objects—parallels the ritual use of blood to sanctify persons and cultic objects in Hebrews 9:21.
Alternative generated candidates
- And in like manner he sprinkled with blood both the tabernacle and all the vessels of the ministry.
- Likewise he sprinkled with blood both the tent and all the implements of worship.
Heb.9.22 - Details
Translation
Original Text
Morphology
- και: CONJ
- σχεδον: ADV
- εν: PREP
- αιματι: NOUN,dat,sg,n
- παντα: ADJ,nom,pl,n
- καθαριζεται: VERB,pres,pass,ind,3,sg
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- και: CONJ
- χωρις: PREP,gen
- αιματεκχυσιας: NOUN,gen,sg,f
- ου: PART,neg
- γινεται: VERB,pres,mp,ind,3,sg
- αφεσις: NOUN,nom,sg,f
Parallels
- Leviticus 17:11 (verbal): Explicit law-language: 'the life is in the blood... it is the blood that makes atonement' — the OT legal basis for blood as necessary for cleansing/atonement.
- Exodus 24:8 (quotation): Moses sprinkles blood and calls it 'the blood of the covenant' — establishes blood's role in sealing the covenant, a structural background to Hebrews' argument.
- Matthew 26:28 (quotation): Jesus: 'This is my blood of the covenant... for the forgiveness of sins' — New Testament claim that Christ's shed blood effects forgiveness, paralleling 'no remission without blood'.
- Romans 3:25 (thematic): Paul presents Christ as a propitiation/atoning sacrifice through his blood, connecting justification/forgiveness with sacrificial blood.
- 1 John 1:7 (thematic): 'The blood of Jesus his Son cleanses us from all sin' — direct theological parallel: cleansing/remission of sins by the blood of Christ.
Alternative generated candidates
- Indeed according to the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness.
- Indeed almost everything is purified by blood according to the law, and without the shedding of blood there is no forgiveness.
Heb.9.23 - Details
Translation
Original Text
Morphology
- Αναγκη: NOUN,nom,sg,f
- ουν: CONJ
- τα: ART,acc,pl,n
- μεν: PART
- υποδειγματα: NOUN,nom,pl,n
- των: ART,gen,pl,m
- εν: PREP
- τοις: ART,dat,pl,n
- ουρανοις: NOUN,dat,pl,m
- τουτοις: DEM,dat,pl,m
- καθαριζεσθαι: VERB,pres,mid/pas,inf
- αυτα: PRON,acc,pl,n
- δε: CONJ
- τα: ART,acc,pl,n
- επουρανια: ADJ,nom,pl,n
- κρειττοσι: ADJ,dat,pl,f
- θυσιαις: NOUN,dat,pl,f
- παρα: PREP
- ταυτας: PRON,acc,pl,f
Parallels
- Hebrews 8:5 (verbal): Uses the same language of 'copies/patterns of things in the heavens' to describe the earthly priestly service as reflections of heavenly realities.
- Exodus 25:40 (quotation): God's command to Moses to make the tabernacle 'according to the pattern' provides the OT basis for viewing the earthly sanctuary as a copy of heavenly things.
- Leviticus 16:2-19 (thematic): Day of Atonement rites prescribe purification of the sanctuary (the earthly copy) through sacrificial procedures, paralleling the idea that copies require cleansing.
- Hebrews 9:11-14 (structural): Immediate context: argues that Christ entered the heavenly sanctuary with his own blood and effected purification by superior sacrifices—directly develops 9:23's claim.
- Hebrews 10:1-4 (thematic): Shows that the law's sacrifices were a shadow/insufficient, pointing to the need for a true, superior sacrifice to deal with heavenly realities as 9:23 asserts.
Alternative generated candidates
- Thus it was necessary that the copies of the heavenly things should be purified with these rites, but that the heavenly things themselves should be purified with better sacrifices than these.
- Thus it was necessary that the copies of the heavenly things be purified with these rites, but the heavenly realities themselves with better sacrifices than these.
Heb.9.24 - Details
Translation
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- εις: PREP
- χειροποιητα: ADJ,acc,pl,neut
- εισηλθεν: VERB,aor,act,ind,3,sg
- αγια: ADJ,acc,sg,f
- Χριστος: NOUN,nom,sg,m
- αντιτυπα: NOUN,acc,pl,neut
- των: ART,gen,pl,m
- αληθινων: ADJ,gen,pl,neut
- αλλ᾽εις: CONJ+PREP
- αυτον: PRON,acc,sg,m
- τον: ART,acc,sg,m
- ουρανον: NOUN,acc,sg,m
- νυν: ADV
- εμφανισθηναι: VERB,aor,pass,inf
- τω: ART,dat,sg,m
- προσωπω: NOUN,dat,sg,neut
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- υπερ: PREP
- ημων·: PRON,gen,pl
Parallels
- Hebrews 8:1-5 (verbal): Direct parallel language and argument: the earthly tabernacle is a handmade copy/shadow of the true heavenly sanctuary and the priest serves 'in the heavenly things' rather than the copies.
- Hebrews 9:11-12 (verbal): Immediate literary parallel within the same chapter: Christ, as high priest, entered the heavenly sanctuary with his own blood rather than into an earthly, hand-made holy place.
- Exodus 25:40 (allusion): God commands Moses to build the tabernacle 'according to the pattern' shown on the mountain — the OT basis for the claim that the earthly sanctuary is a copy of a heavenly prototype.
- Colossians 2:17 (thematic): Uses the motif of ritual observances as 'a shadow of the things to come' while the substance belongs to Christ, echoing the contrast between earthly copies and heavenly reality.
- Hebrews 10:19-22 (structural): Develops the same theological outcome: because of Christ's once-for-all work and his entrance on our behalf, believers may now draw near into God's presence (enter the holy place).
Alternative generated candidates
- For Christ did not enter into holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God on our behalf.
- For Christ did not enter a sanctuary made with hands—copies of the true—but entered into heaven itself, now to appear in God’s presence on our behalf.
Heb.9.25 - Details
Translation
Original Text
Morphology
- ουδ᾽ινα: CONJ,sub
- πολλακις: ADV
- προσφερη: VERB,pres,act,subj,3,sg
- εαυτον: PRON,acc,sg,masc,reflex
- ωσπερ: ADV
- ο: ART,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- εισερχεται: VERB,pres,mid,ind,3,sg
- εις: PREP
- τα: ART,acc,pl,n
- αγια: ADJ,acc,sg,f
- κατ᾽ενιαυτον: PREP
- εν: PREP
- αιματι: NOUN,dat,sg,n
- αλλοτριω: ADJ,dat,sg,m
Parallels
- Leviticus 16:11-16 (allusion): Describes the high priest entering the Holy of Holies once a year with the blood of sin offerings on the Day of Atonement—the Old Testament background for Hebrews' contrast between sacerdotal annual entry and Christ's unique action.
- Hebrews 9:7 (verbal): Directly parallels the same point earlier in the chapter: the high priest enters the inner sanctuary once a year, and not without blood—establishing the sacrificial/ritual framework that 9:25 reiterates.
- Hebrews 9:12 (verbal): Contrasts the high priest's annual entry with Christ's once-for-all entry into the heavenly holy places, accomplished not with another's blood but with his own—developing the argument begun in 9:25.
- Hebrews 9:26-28 (thematic): Affirms that Christ appeared once at the culmination of the ages to deal with sin and was offered once to bear the sins of many, echoing the theme that Christ's work is singular and definitive, unlike repeated Levitical rites.
- Hebrews 10:11-12 (thematic): Contrasts the repeated offerings of priests with Christ's single perfect offering that secures eternal purification—reinforcing the point in 9:25 about the insufficiency of repeated sacerdotal acts.
Alternative generated candidates
- Nor did he enter to offer himself repeatedly, as the high priest enters year by year into the holy places with blood not his own;
- He does not enter repeatedly into the holy places made by human hands to offer himself again and again;
Heb.9.26 - Details
Translation
Original Text
Morphology
- επει: CONJ
- εδει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- πολλακις: ADV
- παθειν: VERB,aor,act,inf
- απο: PREP
- καταβολης: NOUN,gen,sg,f
- κοσμου·νυνι: NOUN,gen,sg,m
- δε: CONJ
- απαξ: ADV
- επι: PREP
- συντελεια: NOUN,nom,sg,f
- των: ART,gen,pl,m
- αιωνων: NOUN,gen,pl,m
- εις: PREP
- αθετησιν: NOUN,acc,sg,f
- αμαρτιας: NOUN,acc,pl,f
- δια: PREP
- της: ART,gen,sg,f
- θυσιας: NOUN,acc,pl,f
- αυτου: PRON,gen,sg,m
- πεφανερωται: VERB,perf,mp,ind,3,sg
Parallels
- Hebrews 10:10 (verbal): Same author/theme: 'sanctified through the offering of the body of Jesus Christ' and the idea of a once-for-all redemptive sacrifice.
- Hebrews 10:12-14 (verbal): Direct parallel language: Christ offered one sacrifice for sins for all time and by that one offering perfected those being sanctified—echoes 'once' and 'put away sin'.
- 1 Peter 3:18 (verbal): Explicitly states Christ 'suffered once for sins, the righteous for the unrighteous,' paralleling the singular, decisive nature of his sacrificial work.
- 1 John 3:5 (verbal): John: 'He appeared to take away sins,' closely matching Hebrews' claim that Christ appeared to put away sin by his sacrifice.
- Romans 3:25-26 (thematic): Paul's presentation of Christ as God's atoning sacrifice to demonstrate divine righteousness and justification echoes Hebrews' emphasis on the salvific purpose of Christ's one-time sacrifice.
Alternative generated candidates
- for then he would have had to suffer often since the foundation of the world. But now, at the consummation of the ages, he has appeared once for all to put away sin by the sacrifice of himself.
- else he would have had to suffer repeatedly since the foundation of the world. But now, at the consummation of the ages, he has appeared once to put away sin by the sacrifice of himself.
Heb.9.27 - Details
Translation
Original Text
Morphology
- και: CONJ
- καθ᾽οσον: CONJ
- αποκειται: VERB,pres,mid,ind,3,sg
- τοις: ART,dat,pl,n
- ανθρωποις: NOUN,dat,pl,m
- απαξ: ADV
- αποθανειν: VERB,aor,act,inf
- μετα: PREP
- δε: CONJ
- τουτο: PRON,nom,sg,n
- κρισις: NOUN,nom,sg,f
Parallels
- 2 Corinthians 5:10 (thematic): Both affirm that all must appear before Christ's tribunal after life ends—an account/assessment follows earthly existence (judgment after death).
- Romans 14:12 (thematic): Declares that each person will give an account to God, echoing the Heb. emphasis that death is followed by judgment and personal responsibility.
- John 5:28-29 (thematic): Speaks of a future resurrection in which many will 'come forth' to judgment—paralleling Hebrews' linking of death and ensuing judgment.
- Acts 17:31 (allusion): Paul declares God 'appointed a day' to judge the world by Jesus—similar language of appointment and a determinate judgment after life found in Heb.9:27.
- 2 Timothy 4:1 (structural): Paul's solemn charge 'in the presence of God and Christ ... who is to judge the living and the dead' parallels Hebrews' juxtaposition of death and the ensuing divine judgment.
Alternative generated candidates
- And just as it is appointed for men to die once, and after that comes judgment,
- And just as it is appointed for people to die once, and after this comes judgment,
Heb.9.28 - Details
Translation
Original Text
Morphology
- ουτως: ADV
- και: CONJ
- ο: ART,nom,sg,m
- Χριστος: NOUN,nom,sg,m
- απαξ: ADV
- προσενεχθεις: VERB,aor,pass,ptc,nom,sg,m
- εις: PREP
- το: ART,acc,sg,n
- πολλων: ADJ,gen,pl,m
- ανενεγκειν: VERB,aor,act,inf
- αμαρτιας: NOUN,acc,pl,f
- εκ: PREP
- δευτερου: ADJ,gen,sg,m
- χωρις: PREP,gen
- αμαρτιας: NOUN,acc,pl,f
- οφθησεται: VERB,fut,pass,ind,3,sg
- τοις: ART,dat,pl,n
- αυτον: PRON,acc,sg,m
- απεκδεχομενοις: VERB,pres,mid,ptc,dat,pl,m
- εις: PREP
- σωτηριαν: NOUN,acc,sg,f
Parallels
- Isaiah 53:12 (allusion): Isaiah's Suffering Servant 'bore the sin of many' is the OT background for Hebrews' language about Christ being offered to bear the sins of many.
- 1 Peter 3:18 (verbal): Uses similar phrasing—'Christ also suffered once for sins'—linking Christ's single redemptive suffering and its purpose to bring sinners to God.
- Hebrews 10:10-14 (structural): Within the same letter: emphasizes Christ's one definitive offering that sanctifies believers and contrasts with repeated sacrifices—same theological point as Heb 9:28.
- Titus 2:13 (thematic): Speaks of waiting for 'the blessed hope—the appearing of the glory of our great God and Savior'—parallels Heb 9:28's promise that Christ will appear a second time for those who await salvation.
Alternative generated candidates
- so Christ, having been offered once to bear the sins of many, will appear a second time—not to deal with sin, but to bring salvation to those who eagerly await him.
- so Christ, having been offered once to bear the sins of many, will appear a second time—without sin—bringing salvation to those who eagerly await him.
But Christ, having appeared as a high priest of the good things to come, entered through the greater and more perfect tabernacle, not made with hands, that is, not of this creation,
and entered once for all into the holy places, not by the blood of goats and calves but by his own blood, having obtained eternal redemption.
For if the blood of goats and bulls and the ashes of a heifer, when sprinkled on the ceremonially unclean, sanctify and cleanse the flesh,
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God?
Therefore he is the mediator of a new covenant, so that by his death those who are called may receive the promised eternal inheritance, since a ransom for the transgressions under the first covenant has been effected.
For where a will (covenant) is involved, the death of the one who made it must be established,
for a will has no force while the one who made it is alive; it is effective only at death.
Hence not even the first covenant was inaugurated without blood.
For when Moses had proclaimed every commandment of the law to all the people, he took the blood of calves and goats, together with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
saying, “This is the blood of the covenant which God commanded you.” And moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry.
Indeed, according to the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness. Thus it was necessary that the copies of the things in the heavens should be purified with these rites, but the heavenly realities themselves with better sacrifices than these.
For Christ did not enter a holy place made with hands — a mere copy of the true — but he entered into heaven itself, now to appear in the presence of God on our behalf.
Nor did he enter to offer himself repeatedly, as the high priest enters year after year into the holy places with the blood of others;
for then he would have had to suffer often from the foundation of the world; but now at the consummation of the ages he has appeared once to put away sin by the sacrifice of himself. And just as it is appointed for men to die once, and after that comes judgment,
so Christ, having been offered once to bear the sins of many, will appear a second time — not to deal with sin, but to bring salvation to those who eagerly await him.