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|New American Bible|
2002 11 11
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1 Now (even) the first covenant had regulations
for worship and an earthly sanctuary.
For a tabernacle was constructed, the outer
one, 2 in which were the lampstand, the table, and the bread
of offering; this is called the Holy Place.
3 Behind the second veil was the tabernacle
called the Holy of Holies,
in which were the gold altar of incense 4
and the ark of the covenant entirely covered with gold. In it were the gold jar
containing the manna, the staff of Aaron that had sprouted, and the tablets of
5 Above it were the cherubim of glory
overshadowing the place of expiation. Now is not the time to speak of these in
With these arrangements for worship, the
priests, in performing their service, 6 go into the outer
but the high priest alone goes into the inner
one once a year, not without blood 7 that he offers for
himself and for the sins of the people.
In this way the holy Spirit shows that the way
into the sanctuary had not yet been revealed while the outer tabernacle still
had its place.
This is a symbol of the present time, 8
in which gifts and sacrifices are offered that cannot perfect the worshiper in
but only in matters of food and drink and
various ritual washings: regulations concerning the flesh, imposed until the
time of the new order.
9 But when Christ came as high priest of the
good things that have come to be, 10 passing through the
greater and more perfect tabernacle not made by hands, that is, not belonging
to this creation,
he entered once for all into the sanctuary, not
with the blood of goats and calves but with his own blood, thus obtaining
For if the blood of goats and bulls and the
sprinkling of a heifer's ashes 11 can sanctify those who are
defiled so that their flesh is cleansed,
how much more will the blood of Christ, who
through the eternal spirit 12 offered himself unblemished to
God, cleanse our consciences from dead works to worship the living God.
13 For this reason he is mediator of a new
covenant: since a death has taken place for deliverance from transgressions
under the first covenant, those who are called may receive the promised eternal
14 Now where there is a will, the death of the
testator must be established.
For a will takes effect only at death; it has
no force while the testator is alive.
Thus not even the first covenant was
inaugurated without blood.
15 When every commandment had been proclaimed by
Moses to all the people according to the law, he took the blood of calves (and
goats), together with water and crimson wool and hyssop, and sprinkled both the
book itself and all the people,
saying, "This is 'the blood of the
covenant which God has enjoined upon you.'"
In the same way, he sprinkled also the
tabernacle 16 and all the vessels of worship with blood.
17 According to the law almost everything is
purified by blood, and without the shedding of blood there is no forgiveness.
18 Therefore, it was necessary for the copies of
the heavenly things to be purified by these rites, but the heavenly things
themselves by better sacrifices than these.
For Christ did not enter into a sanctuary made
by hands, a copy of the true one, but heaven itself, that he might now appear
before God on our behalf.
Not that he might offer himself repeatedly, as
the high priest enters each year into the sanctuary with blood that is not his
if that were so, he would have had to suffer
repeatedly from the foundation of the world. But now once for all he has
appeared at the end of the ages 19 to take away sin by his
Just as it is appointed that human beings die
once, and after this the judgment,
so also Christ, offered once to take away the
sins of many, 20 will appear a second time, not to take away
sin but to bring salvation to those who eagerly await him.
1 [1-10] The regulations for worship
under the old covenant permitted all the priests to enter the Holy Place
(⇒ Hebrews 2:6), but only the high priest to enter
the Holy of Holies and then only once a year (⇒ Hebrews
9:3-5, 7). The description of the
sanctuary and its furnishings is taken essentially from Exodus 25-26. This
exclusion of the people from the Holy of Holies signified that they were not
allowed to stand in God's presence (⇒ Hebrews 9:8) because
their offerings and sacrifices, which were merely symbols of their need of
spiritual renewal (⇒ Hebrews 9:10), could not obtain
forgiveness of sins (⇒ Hebrews 9:9).
2  The outer one: the author
speaks of the outer tabernacle (⇒ Hebrews 9:6) and
the inner one (⇒ Hebrews 9:7) rather than of one
Mosaic tabernacle divided into two parts or sections.
3  The second veil: what is meant
is the veil that divided the Holy Place from the Holy of Holies. It is here
called the second, because there was another veil at the entrance to the Holy
Place, or "outer tabernacle" (⇒ Exodus
4  The gold altar of incense:
⇒ Exodus 30:6 locates this altar in the Holy Place,
i.e., the first tabernacle, rather than in the Holy of Holies. Neither is there
any Old Testament support for the assertion that the jar of manna and the staff
of Aaron were in the ark of the covenant. For the tablets of the covenant, see
⇒ Exodus 25:16.
5  The place of expiation: the
gold "mercy seat" (Greek hilasterion, as in ⇒ Romans
3:25), where the blood of the sacrificial animals was sprinkled on
the Day of Atonement (⇒ Lev 16:14-15). This rite
achieved "expiation" or atonement for the sins of the preceding year.
6  In performing their service: the
priestly services that had to be performed regularly in the Holy Place or outer
tabernacle included burning incense on the incense altar twice each day
(⇒ Exodus 30:7), replacing the loaves on the table
of the bread of offering once each week (⇒ Lev
24:8), and constantly caring for the lamps on the lampstand
(⇒ Exodus 27:21).
7  Not without blood: blood was
essential to Old Testament sacrifice because it was believed that life was
located in the blood. Hence blood was especially sacred, and its outpouring
functioned as a meaningful symbol of cleansing from sin and reconciliation with
God. Unlike Hebrews, the Old Testament never says that the blood is "offered."
The author is perhaps retrojecting into his description of Mosaic ritual a
concept that belongs to the New Testament antitype, as Paul does when he speaks
of the Israelites' passage through the sea as a "baptism"
(⇒ 1 Cor 10:2).
8  The present time: this
expression is equivalent to the "present age," used in
contradistinction to the "age to come."
9 [11-14] Christ, the high priest of
the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually
entered the true sanctuary of heaven that is not of human making
(⇒ Hebrews 9:11). His place there is permanent, and
his offering is his own blood that won eternal redemption
(⇒ Hebrews 9:12). If the sacrifice of animals could
bestow legal purification (⇒ Hebrews 9:13), how much
more effective is the blood of the sinless, divine Christ who spontaneously
offered himself to purge the human race of sin and render it fit for the
service of God (⇒ Hebrews 9:14).
10  The good things that have come
to be: the majority of later manuscripts here read "the good things to
come"; cf ⇒ Hebrews 10:1.
11  A heifer's ashes: ashes from a
red heifer that had been burned were mixed with water and used for the
cleansing of those who had become ritually defiled by touching a corpse; see
⇒ Numbers 19:9, ⇒ 14-21.
12  Through the eternal spirit:
this expression does not refer either to the holy Spirit or to the divine
nature of Jesus but to the life of the risen Christ, "a life that cannot
be destroyed" (⇒ Hebrews 7:16).
13 [15-22] Jesus' role as mediator of
the new covenant is based upon his sacrificial death (cf
⇒ Hebrews 8:6). His death has effected deliverance
from transgressions, i.e., deliverance from sins committed under the old covenant,
which the Mosaic sacrifices were incapable of effacing. Until this happened,
the eternal inheritance promised by God could not be obtained
(⇒ Hebrews 9:15). This effect of his work follows
the human pattern by which a last will and testament becomes effective only
with the death of the testator (⇒ Hebrews 9:16-17).
The Mosaic covenant was also associated with death, for Moses made use of blood
to seal the pact between God and the people (⇒ Hebrews
9:18-21). In Old Testament tradition, guilt could normally not be
remitted without the use of blood (⇒ Hebrews 9:22;
cf ⇒ Lev 17:11).
14 [16-17] A will . . . death of the
testator: the same Greek word diatheke, meaning "covenant" in
⇒ Hebrews 9:15, ⇒ 18, is
used here with the meaning will. The new covenant, unlike the old, is at the
same time a will that requires the death of the testator. Jesus as eternal Son
is the one who established the new covenant together with his Father, author of
both covenants; at the same time he is the testator whose death puts his will
15 [19-20] A number of details here
are different from the description of this covenant rite in
⇒ Exodus 24:5-8. Exodus mentions only calves
("young bulls," NAB), not goats (but this addition in Hebrews is of
doubtful authenticity), says nothing of the use of water and crimson wool and
hyssop (these features probably came from a different rite; cf
⇒ Lev 14:3-7; ⇒ Numbers
19:6-18), and describes Moses as splashing blood on the altar,
whereas Hebrews says he sprinkled it on the book (but both book and altar are
meant to symbolize the agreement of God). The words of Moses are also slightly
different from those in Exodus and are closer to the words of Jesus at the Last
Supper in ⇒ Mark 14:24; ⇒ Matthew
16  According to Exodus, the
tabernacle did not yet exist at the time of the covenant rite. Moreover,
nothing is said of sprinkling it with blood at its subsequent dedication
(⇒ Exodus 40:9-11).
17  Without the shedding of blood
there is no forgiveness: in fact, ancient Israel did envisage other means of
obtaining forgiveness; the Old Testament mentions contrition of heart
(⇒ Psalm 51:17), fasting (⇒ Joel
2:12), and almsgiving (⇒ Sirach 3:29). The
author is limiting his horizon to the sacrificial cult, which did always
involve the shedding of blood for its expiatory and unitive value.
18 [23-28] Since the blood of animals
became a cleansing symbol among Old Testament prefigurements, it was necessary
that the realities foreshadowed be brought into being by a shedding of blood
that was infinitely more effective by reason of its worth
(⇒ Hebrews 9:23). Christ did not simply prefigure
the heavenly realities (⇒ Hebrews 9:24) by
performing an annual sacrifice with a blood not his own
(⇒ Hebrews 9:25); he offered the single sacrifice of
himself as the final annulment of sin (⇒ Hebrews
9:26). Just as death is the unrepeatable act that ends a person's
life, so Christ's offering of himself for all is the unrepeatable sacrifice
that has once for all achieved redemption (⇒ Hebrews
19  At the end of the ages: the
use of expressions such as this shows that the author of Hebrews, despite his
interest in the Platonic concept of an eternal world above superior to temporal
reality here below, nevertheless still clings to the Jewish Christian
eschatology with its sequence of "the present age" and "the age
20  To take away the sins of many:
the reference is to ⇒ Isaiah 53:12. Since the Greek
verb anaphero can mean both "to take away" and "to bear,"
the author no doubt intended to play upon both senses: Jesus took away sin by
bearing it himself. See the similar wordplay in ⇒ John
1:29. Many is used in the Semitic meaning of "all" in the
inclusive sense, as in ⇒ Mark 14:24. To those who
eagerly await him: Jesus will appear a second time at the parousia, as the high
priest reappeared on the Day of Atonement, emerging from the Holy of Holies,
which he had entered to take away sin. This dramatic scene is described in
⇒ Sirach 50:5-11.
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