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Hebrews Chapter 9

Hebrews Chapter 9

(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

Glossary

Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits

Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively.  The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9).  Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.

Clean/unclean

Covenant

Faith

Flesh

Forgive/forgiveness

Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)

Holy

Justification

Law (Torah)

Make purification

Pure/Impure

Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.

Ransom

Redemption

Repent/repentance

Righteous/righteousness

Salvation/save

Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.

Sin

Click to Collapse the Glossary
The earthly temple
  • 1 So indeed, even the first covenant had both regulations for sacred service and an earthly Holy Place.
  • 2 For a tabernacle was constructed, in which the first room had both the lampstand and the table,fnquotation/allusion to Exodus 25:23-40 and also the consecrated bread; that room is called the ‘Holy Place‘
  • 3 Then behind the second veilfnquotation/allusion to Exodus 26:31-35 was a tabernacle room called the ‘Holy of Holies’,
  • 4 having the golden altar of incensefnquotation/allusion to Exodus 30:1-10 and the Ark of the Covenantfnquotation/allusion to Exodus 25:10-22 *covered with gold on all sides, in which was the golden jar holding the manna,fnquotation/allusion to Exodus 16:31-34 and the staff of Aaron which budded,fnquotation/allusion to Numbers 17:1-10 and the tablets of the covenant.fnquotation/allusion to Deuteronomy 10:1-5
  • 5 And above it were the cherubim of glory overshadowing the mercy seat,fnquotation/allusion to Exodus 25:17-22 about which now isn’t the time to speak in detail.
  • 6 And with these things *constructed this way, the priests indeed enter into the first tabernacle room, continually performing the sacred services.
  • 7 But into the second, only the high priest enters once a year and not without bringing blood, which he offers for himself and the sins of the people committed in ignorance.fnquotation/allusion to Leviticus 16:2-34
  • 8 By this, the Holy Spirit is revealing that the way into the Holy of Holies hasn’t yet been made known while the tabernacle’s first room still has standing,
  • 9 which is a parable for the *present season in which both gifts and sacrifices are offered, though not being able to perfect the conscience of the man ministering.
  • 10 They’re only in foods, and drinks, and various washings, and fleshly ordinances until the season of reformation being put into place.
  • 11 But the Anointed appeared as high priest of the good things which [came]fn“came” there is a textual variant on this verse, with some manuscripts reading “are about to come” instead. Both have early manuscript support, but the “came” reading has earlier support. Conversely, the “are about to come” reading has far more widespread support, especially in later manuscripts. Scholarship leans toward “came”, but “are about to come” is certainly possible. through the greater and more perfect tabernacle not made with hands, that isn’t of this creation,
  • 12 nor through the blood of goats and calves, but through His own blood, He entered once for all into the Holy of Holies, having obtained the redemptionfn“redemption” This Greek word refers to the act of freeing a slave or prisoner of war by the payment of a ransom.  Acts 20:28 and 1 Peter 1:18-19 make it clear that the “ransom” was Jesus’s blood, and verses like Romans 6:17 and 2 Timothy 2:26 indicate that we were slaves of sin and held captive by the devil respectively.  There have been four major views on this ransom and what it means throughout church history: (1) The ransom was paid to God.  (2) The ransom was paid to Satan to free us from his captivity. (3) The ransom was paid to death itself.  (4) The ransom is metaphorical, similar to the idiom “He paid the ultimate price”.  This view says that no one was “paid” anything, but rather that it cost Jesus something valuable (His life) to free us.  This has precedent in the Old Testament, since 2 Samuel 7:23 says that God “redeemed” Israel from Egypt, and yet God didn’t “pay” anyone.  Isaiah 52:3 promises that God will “redeem without money” as part of the intro to Isaiah 53, which is arguably the most famous prophecy about Jesus in the Old Testament. of ages.
  • 13 For if sprinkling the blood of goats, and bulls, and the ashes of a heifer on the men who have been defiled makes them holy for the purification of the flesh,fnquotation/allusion to Numbers 19:9, 17-19
  • 14 how much more will the blood of the Anointed – who through the Spirit of ages offered Himself to God unblemished – purify our conscience from dead works in order to serve the living God?
  • 15 And because of this, He is the mediator of a new covenant, so that by His death which happened for a complete redemptionfn“complete redemption” is one word in Greek, referring to the act of freeing a slave or prisoner of war by the payment of a ransom.  Acts 20:28 and 1 Peter 1:18-19 make it clear that the “ransom” was Jesus’s blood, and verses like Romans 6:17 and 2 Timothy 2:26 indicate that we were slaves of sin and held captive by the devil respectively.  There have been four major views on this ransom and what it means throughout church history: (1) The ransom was paid to God.  (2) The ransom was paid to Satan to free us from his captivity. (3) The ransom was paid to death itself.  (4) The ransom is metaphorical, similar to the idiom “He paid the ultimate price”.  This view says that no one was “paid” anything, but rather that it cost Jesus something valuable (His life) to free us.  This has precedent in the Old Testament, since 2 Samuel 7:23 says that God “redeemed” Israel from Egypt, and yet God didn’t “pay” anyone.  Isaiah 52:3 promises that God will “redeem without money” as part of the intro to Isaiah 53, which is arguably the most famous prophecy about Jesus in the Old Testament. from deliberate sins under the first covenant,fnquotation/allusion to Numbers 15:30-31. Notably, there was no sacrificial remedy for deliberate sins under the Mosaic Law. so that the men who have been called might receive the promise of the inheritance of ages.
  • 16 For where there’s a covenant that’s also a Last Will and Testamentfn“covenant that’s also a Last Will and Testament” Is one word in Greek.  It can refer to contract between two parties such as a covenant, and it can mean a legal will (i.e. a “Last Will and Testament” that decides the disposition of assets after someone’s death).  The two concepts are described by the same Greek word, which is the same word translated “covenant” throughout this chapter, and also chapters 8 and 10., it’s necessary to establish the death of the man who made it.
  • 17 For a covenant that’s also a Last Will and Testamentfn“covenant that’s also a Last Will and Testament” Is one word in Greek; see note on verse 16. is upheld after death, since it isn’t ever in force while the man who made it lives.
  • 18 Therefore, not even the first covenant was *inaugurated without blood.
  • 19 For when every commandment according to the law was spoken by Moses to all the people, then having taken the blood of calves and goats with water, and scarlet wool, and hyssop, he sprinkled it on both the book itself and all the people,
  • 20 saying: “This is the blood of the covenant which God commanded for you.”fnquotation/allusion to Exodus 24:8
  • 21 And he likewise sprinkled the tabernacle, and also all the vessels of the ministry with blood.
  • 22 And according to the law, one could almost say two things:fn“one could almost say” this is implied by the Greek word translated “almost”, and confirmed by both elements indeed having built-in exceptions in the law. (Example: cleansing without blood in Numbers 31:19–24, and forgiveness without blood in Leviticus 5:11–13.)  Thus, both only apply under the law, and not universally even there; scholarly agreement on this is both widespread and longstanding.  Thus, the phrase “two things:” was added to communicate this nuance on these two points. that all things are purified by blood, and without the shedding of blood there is no forgiveness.
  • 23 Therefore, it’s indeed necessary for the copies of the things in the heavens to be purified with these, but the heavenly things themselves were purified with better sacrifices than those.
  • 24 For the Anointed didn’t enter into the Holy Places made by hands (which are copies of the true ones) but into heaven itself, to appear now in the presence of God for our sake.
  • 25 And not so that He could offer Himself frequently, just as the high priest enters into the Holy of Holies every year with the blood of another.
  • 26 Otherwise, it would’ve been necessary for Him to suffer frequently from the foundation of the world.  But now, once at the culmination of the ages, He has been revealed for the annulment of sin through His sacrifice.
  • 27 And just as it’s appointed to men to die once and after this is judgement,
  • 28 so also the Anointed – having been offered once to bear the sins of manyfnquotation/allusion to Isaiah 53:12. Matthew 8:17 and Leviticus 10:17 are also contextually relevant. – will appear for a second time without sin for salvation to the men eagerly awaiting Him.

 

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