Discovery BoxHebrews 9:6-15
Context9:6 So with these things prepared like this, the priests enter continually into the outer tent 1 as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, 2 and not without blood that he offers for himself and for the sins of the people committed in ignorance. 3 9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle 4 was standing. 9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink 5 and various washings; they are external regulations 6 imposed until the new order came. 7
9:11 But now Christ has come 8 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 9 eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 10 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 11 consciences from dead works to worship the living God.
9:15 And so he is the mediator 12 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 13 since he died 14 to set them free from the violations committed under the first covenant.
[9:6] 1 tn Grk “the first tent.”
[9:7] 2 tn Grk “the second tent.”
[9:7] 3 tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.
[9:8] 4 tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.
[9:10] 5 tn Grk “only for foods and drinks.”
[9:10] 6 tc Most witnesses (D1 Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important
[9:10] 7 tn Grk “until the time of setting things right.”
[9:11] 8 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 9 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:13] 10 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
[9:14] 11 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
[9:15] 12 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
