Hebrews 9:1-28

Hebrews 9:1-5:

^9:1Therefore indeed the first (covenant) used-to-have righteous-actions of rendering-service and the Holy-place (used-to-be) worldly – ^.2for a tent was fully-prepared, the first (tent) in which (were) both the lamp-stand and the table and the show-breads, the-one-which is said (as) “Holies”; ^.3but after the second veil a tent, the (tent) being said (as) “Holies of Holies” ^.4having a golden incense-altar and the ark of the covenant having been covered-around² from-every-side with gold in which (were) the golden jar having the manna and the rod of Aaron, the (rod) having sprouted, and the tablets of the covenant, ^.5but super-above it Cherubim of glory shadowing-down-on the propitiatory(-place) concerning which (Cherubim) it is not now to say particularly.

Following-on logically from what was just written (refer to Hebrews ‘chapter 8’) indeed the first covenant during a past time had righteous (just) actions of rendering-service (the performance of service to God) and the Holy-place was pertaining to the world (the ordered arrangement that has been thrown-down, see Hebrews 4:3).

A description of that worldly Holy-place (the area that God sanctified, set apart for the righteous actions of rendering service relative to the first covenant) is as follows:

A tent was fully-prepared (a covering or sheltering structure was made ready, as putting an implement, vessel, utensil down in the correct position so it is prepared for its appropriate use).

The first tent (this tent area was the bigger portion within the whole tent, it was the first area that the chief priest entered into on his way into God’s presence) within which there were…
- both the lamp-stand (that-which holds the lamp up above it so it can burn easily emitting light)
- and the table (on which to put things)
- and the show-breads (literally: the putting, placing, setting, purposing, proposing of breads, the presentation of the loaves before another, referring to the loaves of bread being placed in God's face, His presence; refer to Exodus 25:30, 40:23, and Leviticus 24:5-9),
this is the tent which is called “Holies” (the area being holy, sanctified, set-apart to/for God, containing only who and what are holy);
but after the second veil (behind the second heavy curtain which divided the whole tent area into two giving entrance, access to the smaller portion) there was a tent,
emphatically and specifically the tent being called “Holies of Holies” (the area that is holy belonging-to and inside-of the whole area that is holy, double intensity, it is the innermost part where the only true God's presence was to be manifested-forth; this is usually translated “Holy of Holies” even though both nouns are plural form)
having (holding, belonging to this tent was)…
- a golden incense-altar (the golden place for burning incense; the altar overlaid with gold on which incense was burned on coals to produce its odor daily; the incense altar was physically placed immediately in front of the second veil which separated it from the ark of the covenant at that time – however, once a year on the Day of Atonement the chief-priest would take a vessel/censer containing hot coals in his right hand plus incense in his left hand, and go inside the second veil where he would burn the incense on the coals so that the cloud of incense smoke with its odor was directly in God’s presence, see Leviticus 16:12 and 13, and Hebrews 10:20; some translate this as “golden censer” which was to hold the incense instead of the “golden altar” where the incense was burned daily except on the Day of Atonement as described above)
- and the ark of the covenant (the box, chest, vessel built to contain items pertaining to the covenant, the binding agreement) covered all around with gold, within which were
  - the golden jar (pot) having the manna
  - and the rod of Aaron, emphatically and specifically the rod which sprouted (germinated, budded),
  - and the tablets of the covenant (the broad and flat surfaces in which God wrote words pertaining to the covenant for Moses),
- but super-above it (up-above, on-top, up-over the ark) there were Cherubim of glory shadowing down on the propitiatory-place (two Cherubs pertaining to the glory of God had their wings spread out shading the covering-place of propitiation, which is the gaining or re-gaining of favor, blessing, atonement, etc; the Greek word translated "propitiatory" comes from the Septuagint Greek translation in Exodus 25:17 as being the mercy-seat or cover of the ark on which the blood was sprinkled as the means of propitiation; refer to also Leviticus 16:15)
  - concerning which Cherubim it is not now to say particularly (at the present it is not the time to speak in detail about these two Cherubs).

It is interesting to note the following types (patterns):

the smaller tent area, the Holies of Holies
- God’s dwelling place
  - now Christ and his body of holy-people (I Corinthians 6:19; Ephesians 2:21 and 22)
the ark of the covenant having the propitiatory-place on top of it and the Cherubim covering it with their shadow
- God’s throne and glorious presence, making redemption available and covering the sins of the chief-priest and the people
  - salvation, the new covenant of spirit, new spiritual bodies having eternal life living in God’s presence (John 10:4; Romans 3:23-26; II Corinthians 5:21; Ephesians 1:19-23; Hebrews 4:16, 11:7; I Peter 3:18-22; I John 2:2, 4:10)
the golden jar having the manna, and the rod of Aaron which had sprouted, and the tablets of the covenant
- God making available His full supply, ability, and binding agreement via Jesus the Christ (Matthew 5:6 and 17, 28:1-9; John 3:16, 6:32, 35 and 51, 11:25; Romans 10:4; I Corinthians 10:3, 15:25; II Corinthians 3:3; I Thessalonians 4:13-18; Hebrews 10:9)
the incense-altar and the odor from burning the incense
- the chief-priest who makes prayerful intercession to God and the prayer itself (Exodus 30:7 and 8; Psalm 141:2; John chapter 17; Romans 8:26, 27 and 34; Hebrews 4:16, 5:7, 7:25; Revelation 5:8, 8:3 and 4)
the second veil
- man’s flesh, the separation between God and mankind following the fall of the first man Adam (Matthew 27:51; Hebrews 4:16, 6:19 and 20, 10:19 and 20)
the show-breads
- being in front of God’s face, in His presence
  - coming to fellowship with God via Jesus the Christ (Leviticus 16:2, 24:7; Matthew 2:11; John 6:51; I Corinthians 10:17; II Corinthians 2:14 and 15; Ephesians 3:11)
the lamp-stand, which held the oil used for burning giving light to see; oil is from the same word meaning “anoint” and “Messiah”
- Jesus the Christ (John 3:19, 8:12, 9:5; Colossians 1:27; I John 2:27; Revelation 21:23)

The Holy Place during Old Covenant times

The word translated "covenant" refers to a binding agreement. It is used for the Hebrew word that basically means "to cut" because living animals were killed and sometimes cut in two shedding their blood in preparation of and showing agreement with making the covenant – either conditionally between two parties whereby both parties would walk between the killed victims confirming the covenant and demonstrating that each party bound himself to complete his commitments, and that he was worthy of death if he did not keep his side of the covenant – or unconditionally as by God with Abraham recorded in Genesis 15, the obligation being on God to fulfill this covenant. See also Genesis chapter 17; Jeremiah 34:18-20; Acts 3:25; Galatians 3:15-18, and Hebrews 6:13-15, and 12:24. A covenant does not always involve a sacrifice but may be demonstrated by a sign, e.g. Genesis 9:9-17.

Verses 1-5 again:

^9:1Therefore indeed the first (covenant) used-to-have righteous-actions of rendering-service and the Holy-place (used-to-be) worldly – ^.2for a tent was fully-prepared, the first (tent) in which (were) both the lamp-stand and the table and the show-breads, the-one-which is said (as) “Holies”; ^.3but after the second veil a tent, the (tent) being said (as) “Holies of Holies” ^.4having a golden incense-altar and the ark of the covenant having been covered-around² from-every-side with gold in which (were) the golden jar having the manna and the rod of Aaron, the (rod) having sprouted, and the tablets of the covenant, ^.5but super-above it Cherubim of glory shadowing-down-on the propitiatory(-place) concerning which (Cherubim) it is not now to say particularly.

As we continue reading in this Book of Hebrews we will learn more regarding these matters.

[Reference: Genesis 3:24; Exodus 16:32-34, chapters 16, 20, 25 and 26, 30:1-10, 37:1-9, 40:2-5 and 34-38; Leviticus 4:7, chapter 16, 17:11, 24:1-9; Numbers chapter 17; Deuteronomy 9:8-10:5; II Chronicles 13:11; Psalm 80:1; Jeremiah 3:16; Matthew 24:38, 27:51; John 14:6; Romans 3:25, 8:4 and 28, 9:4 and 11; II Corinthians 3:3; Ephesians 1:11, 3:11; Colossians 1:10-22 and 27; I Timothy 2:5 and 6; II Timothy 1:9 and 10; Hebrews 3:3 and 4, 5:1-3, 6:19 and 20, 8:5, 7 and 13, 11:7; I Peter 2:24; Revelation 11:19 and chapters 21 and 22.]

Verses 6-10:

^.6But (after) these-things were thus fully-prepared², into the first tent the priests enter indeed continually fully-completing the rendering-of-services, ^.7but into the second (tent) only the chief-priest (enters) once a year, not without blood which he offers on behalf of himself and the lacks-of-knowledge of the people – ^.8(during) the Spirit, the Holy (Spirit) making this clear: the way of the Holies not-yet to have been manifested² (during) the first tent yet having a standing, ^.9the-one-which (was) a parable for the time, the (time) having stood-in², according to which (parable) both free-gifts and sacrifices are offered not being able according to conscience to make-complete the (priest) rendering-service ^.10only on foods and drinks and different baptisms, (which were) righteous-actions of flesh being-laid-on (people) up-until (the) time of through-uprightness.

After the things described in verses 2-5 above were in this manner fully-prepared (made ready, as putting an implement, vessel, utensil down in the correct position so it is prepared for its appropriate use) and they continued that way at that time…

into the first tent (the larger area) the priests enter indeed continually (through all, all the time) fully-completing the rendering-of-services (bringing the performance of services to God to their ultimate ending issue available under the old covenant),
but into the second tent (the smaller area) only the chief-priest enters once a year (the high priest alone was permitted to go into the second tent on the Day of Atonement),
- not without blood (he had to bring in blood with him to sprinkle on the propitiatory-place) which he offers on behalf of himself and the lacks-of-knowledge of the people (sins committed in ignorance, when they were not knowledgeable, unaware of doing these sins) –

…during (while) the Spirit, emphatically and specifically the Holy Spirit (referring to God Himself, emphasizing the truth that He is Spirit and He is Holy, His essence and realm of power, authority, and action, He is the source of all He gives, and He communicated this information) making this clear (making the following plain to see, evident):

the way of the Holies (the direct path/road of access into the area being holy, sanctified, set-apart to/for God, containing only who and what are holy, as Hebrews 8:2 referring to the true tent which the Lord pitched) has not yet been manifested and continues not manifest (evident, shown-forth, brought to light)
- during the time that (while) the first tent is yet having a standing (a place to stand, in the standing position, taking a stand, in the sense of it still being in existence, in force, in effect),
the first tent was a parable (literally a “parable” means to throw something beside or alongside something else, but here it refers to the fact that the tent was an illustration used to serve as a comparison in certain respects only, not taking the whole literally in every detail because every detail would not be applicable to the comparison)
- for the time (into, regarding the opportune or precise period, occasion, season),
- emphatically and specifically the time that had already stood-in (the season that had begun to stand in, come into force) and was continuing to stand (remaining in existence, in force, in the standing position, it was presently in-effect during that past time, the time during which they lived, not today),
according to (in conformity with, in proportion to) which parable both free-gifts and sacrifices are offered (as Hebrews 5:1 and 8:3)
- not being able according to conscience (not being capable, not having the ability, the able-power in accordance with conscience; the word “conscience” means: a person’s knowing-awareness, the perception of what is right which he put together for himself in his mind as a result of all that he has already been taught and learned in relation to the one whom he recognizes as his ruler, the one who has authority, ultimately this authority should be the only true God)
- to make the priest complete (cause the priest or chief-priest to reach and arrive at his ending-issue, to make him perfect, cause him to arrive at his ultimate state of completeness – the Levitical priests were instructed by God to keep offering free-gifts and sacrifices because of the sins which they continued to commit and they were always conscious of the truth that they were not complete from God’s viewpoint)
- rendering service only on (performing service as a hired servant, carrying-out service resting or based alone on)
- foods (for eating)
- and drinks (for drinking)
- and different baptisms (various washings in the context of cleaning; referring to the washings available and described throughout the old covenant writings which were prior to the giving of the gift of holy spirit; refer to Hebrews 6:2; this Greek word ‘baptismos’ is used in Mark 7:4, Colossians 2:12, Hebrews 6:2 and here referring to the old washings),
which were righteous-actions of flesh being laid upon people (these were just actions pertaining to the body and soul parts of mankind, the flesh, imposed on people)
- up-until the time of through-uprightness (for a limited span ending with the opportune or precise period which would be characterized by full straightness, having the quality and state of being set on a thoroughly straight and level position; until the season of correction of those things that were not upright; until the occasion of restoration; this includes the thorough uprightness itself and the action of resetting onto a fully upright position, which was the time referred to in verses 11a and 12b below).

[Note: the true tent (called the “Holies” in verse 8 above and verse 12 below) which the Lord pitched (Hebrews 8:2) is now the only tent; it has replaced the old covenant tent which was divided into two tent areas as described in verses 2-5 above.]

[Reference: Exodus 30:10; Leviticus chapters 4, 11 and 16; Numbers chapter 18; Romans 8:4, 9:4, 12:1; II Corinthians 7:1, 10:3 and 4; Galatians 3:13-29; Colossians 2:12; Hebrews 3:3 and 4, 4:16, 5:1-3, 6:2 and 4-6, 7:11, 16, 18 and 19, 8:3-5 and 13, 10:1-4; I Peter 3:21.]

Verses 11-15:

^.11But Christ having arrived (who is the) chief-priest of the good-things having come-to-pass – by means of the greater and more-complete tent not handmade, this is: not of this creation, ^.12neither by means of (the) blood of goats and calves but by means of (his) own blood – went once into the Holies having found-for-himself eternal redemption.

^.13For if the blood of goats and bulls and (the) ash of a heifer sprinkling the (people) having been made-common² makes-holy towards the cleanness of the flesh, ^.14how-much rather the blood of Christ, who by means of (his) eternal spirit offered himself without-blemish to God, will clean our conscience away-from dead works with-a-view to render-service to (the) living God! ^.15And because-of-this he is (the) mediator of (the) new covenant so-that – death having come-to-pass into full-redemption of the stepping-asides on the first covenant – the (people) having been called² may receive the promise of eternal inheritance.

But Christ having arrived (after the Anointed-one, Messiah, approached, came to be beside, became with/at the entrance to the Holies, the true tent)…

…who is the chief/high priest of the good-things having come-to-pass (the things that have already happened which issue from God Who is good, the things that are perfectly admirable from God’s viewpoint, the things according to God’s words and intention because God is the source of all true goodness; when Christ arrived at the entrance to the Holies, the true tent, he had already become the chief-priest of the good-things that had already come to pass) –

by means of the greater and more-complete tent (through the tent that is comparatively more great, larger in magnitude, rank, importance, depth, etc, than the worldly tent, and it is more perfect than it because this tent has reached and arrived at God’s intended ending-issue because it is the tent that He pitched, see Hebrews 8:2, and verse 24 below)
- not handmade (this tent is not made with/by the hands of mankind),
- this means that it does NOT belong-to nor emanate-from this creation (which was brought into being, established, and is still in progress at the present time, the present created-thing),
neither by means of the blood of goats and calves (not through the blood from animals killed and offered in sacrifice)
but by means of his own blood (through his own blood which was shed when he was killed being the one true sacrifice) –

…went once into the Holies (on one occasion, not several times as the Levitical chief-priests, but at one time only Christ the chief-priest entered, via the greater and more-complete tent and via his own blood, into the Holies)…

having found for himself eternal redemption (having come-upon and receiving what God offered to him which was eternal redemption).

The Greek word aionios may be translated “eternal” or “agelong”. In the context here, the redemption being referred to will not end. It is eternal, agelong, lifelong, everlasting. It lasts throughout all durations of life, all ages from the time he received it. Notice that the word “eternal” is used here in verse 12, and in verses 14 and 15 below. The word translated “redemption” means that he was loosened, released, freed away from any guilt, penalty, or punishment for sins because he offered his own blood being the one true sacrifice, which was the ransom, expiation, atonement money, the payment necessary. Therefore he did NOT need to go outside of the Holies again to kill another sacrifice and then go back inside again to offer it to God as the Levitical chief-priests had to do.

In truth, if the blood of goats and bulls and the ash of a heifer (a young cow, here referring to a red heifer burned in sacrifice and its ash used as in Numbers 19:2-10),

sprinkling the people who were made-common (were caused to become defiled, ceremonially unlawful and unclean in the Levitical sense),
- makes holy (sanctifies, causes to become holy, sets apart from the state of being common, defiled or unclean against God)
- for the purpose of the cleanness of the flesh (in the Levitical sense of freeness from any bad foreign mixture),

…how-much rather (it is a lot more-so, more and more) the blood of Christ…

who
- by means of his eternal spirit (through, by way of the eternal spirit, everlasting holy spirit life, which he received from God Who is the Holy Spirit as stated in verse 8, when God raised him up alive from being dead)
offered himself without-blemish to God (he carried, brought himself to God inside of the true Holies in the state of being unblemished, no fault to be found because of some defect as a spot or damage in himself),

…will clean our conscience (will make the conscience of all holy-people free from any bad foreign mixture)

away-from dead works (from deeds that are dead, from actions that produce effects lacking life; refer to Hebrews 6:1)
with-a-view to render-service (for the purposed objective-of and resulting-in our performing, carrying-out service)
- to God Who is living (God is presently and actively alive)!

And on account of this Christ is the mediator of the new covenant…. A “mediator” is the go-between, the one who goes in the middle between two parties, who mediates for peace and unity between differing parties, i.e. God and mankind. Christ is the mediator pertaining to the newly-made binding-agreement (which is different from the old covenant, new compared to the former, new because it replaces the old) in such a manner that…

after death came-to-pass (happened)
- into, directed to, and resulting in full-redemption
  - of the stepping-asides on the first covenant (from the merited penalty caused by the willful transgressions, the actions of going beside and thus against the first binding-agreement)

…the people having been called (invited) and continuing called may receive (would take the object given to them to use, which is) the promise of eternal inheritance (the proclamation, the declaration of the message of God’s intention, which is the assigned-lot, the heir's portion that is agelong, lifelong, everlasting).

Christ was the first one to receive eternal holy spirit-life from God when God raised him up alive. Then Christ went into God’s presence. Then on the day of Pentecost (Acts chapter 2) the Lord Jesus Christ made this holy spirit-life available to the rest of mankind. Today all of us who believe what God says regarding Himself and His son, the Lord Jesus Christ, receive the gift of holy spirit. In the future we will also receive spiritual bodies like our Lord has already received, and we will receive everything else that is involved in the promise of eternal inheritance.

The word translated “full-redemption” (which is a strengthened form of “redemption” in verse 12 above) means complete releasing or liberation on receipt of a ransom away-from captivity or bondage with its due guilt or punishment because of sin which has been previously committed. Complete redemption is brought-about by complete expiation. Jesus Christ is the one who paid the full-price for it, and he is now the resurrected Christ Jesus because the full-payment has been accepted by God.

The death of Jesus the Christ was necessary in order for there to be full-redemption of the stepping-asides that the people did against the first covenant.

[Reference: Leviticus chapter 16 and 17:11 and 14; Numbers 19:2-10; Matthew 11:21; Acts 7:5, 20:28 and 32, 24:14, 26:6 and 7, 27:23; Romans 1:4 and 9, 3:24 and 25, 4:13-15, 5:9 and 12-14, 8:19-22 and 30, 12:1; I Corinthians 10:16, 11:25; II Corinthians 3:3 and 6, 5:17; Galatians 3:18; Ephesians 1:7, 13, 14 and 18, 2:10, 4:30, 5:25-27; Philippians 3:3; Colossians 1:14, 15 and 22, 3:24; I Thessalonians 5:24; I Timothy 1:5, 2:5, 6 and 15, 6:12; II Timothy 1:3, 9 and 10; Hebrews 2:2, 3:1 and 12, 5:7-10, 6:1, 12 and 17, 7:16 and 27, 8:1, 2, 6, 8 and 13, 10:1 and 4, 12:24; I Peter 1:3 and 4, 3:18.]

Verses 16-22:

^.16For where (there is) a covenant, (there is) a constraint (for the) death of the (person) having covenanted to be carried (as the sacrifice), ^.17for a covenant (is) firm on dead-(beings), since lest-perhaps it is strong when the (person) having covenanted lives, is it? - (no) – ^.18from-which neither was the first (covenant) put-new-in-force² without blood; ^.19for (after) all the commandment according to the law was uttered-forth by Moses to all the people, having taken the blood of the calves with water and crimson wool and hyssop he sprinkled both the book itself and all the people, saying, “This (is) the blood of the covenant which God commanded towards you,” ^.21but likewise he sprinkled also the tent and all the vessels of the official-service with blood – ^.22and nearly all-things are cleaned in blood according to the law, and without pouring-out-blood dismissal does not come-to-pass.

Where there is the making of a covenant, there is a constraint (a necessity, a need arising from the force or entreaty of the circumstance or situation) for the death of the person involved in the covenant to be carried (brought) as the sacrifice to God so as to ratify the covenant. In truth, a covenant is firm (sure, steady, definite) based on dead-beings – since lest-perhaps (for then whether or not, whether it may happen at any time or not that) the covenant is presently and actively strong when the person who made the covenant is alive, is it? The Greek construction of this question must receive the answer of "no."

A living-being must be killed shedding its blood and carried to the place of sacrifice and offered to God to cause the covenant to be in force, effective. Previously committed sins by either party against the other had to be dismissed before the covenant could become firm. God first taught this to mankind in Genesis 3:15, specifically referring to the Christ who had to be killed in order for that covenant to become effective and in force. The shedding of the blood of dead animals, etc, between Genesis 3:15 and the sacrifice of Jesus Christ were types (patterns) of his true sacrifice. See also Leviticus 17:11 and 14. It may also be helpful to read my study of Appendix to Romans, the fall of Adam.

Continuing in verse 18: from which fact neither was the first covenant put-new-in-force (the covenant of the law was not brought newly into effect being different from what was in force previously, new compared to the former, new because it replaced the old ways) and continues new-in-force without or apart-from blood. In truth, after all the commandment according to the law was spoken by the agency of Moses (on God’s behalf) to all the people, having taken (received so as to use) the blood of the calves in association with…

water
and crimson wool (colored a deep scarlet or purplish red)
and hyssop (a plant, whereby a bunch of it would hold droplets of liquid)

…Moses sprinkled both the book itself (the scroll on which the covenant of the law was written) and all the people, saying, “This is the blood of the covenant which God commanded (the covenant that God charged, enjoined) towards you.” Not only that, but similarly he sprinkled also the tent and all the vessels of the official-service (the implements, utensils of the official-duty pertaining to public service to his superior, God) with blood.

Nearly all things (not all because there were exceptions, but almost all things) are cleaned (are made free from all mixture, caused not to be mixed with something else, cleansed in the ceremonial sense) in the blood from dead-beings in accordance with the law (which Moses delivered to the people at that time), and

without pouring-out-blood (apart-from the shedding of blood, the sacrifice’s blood when it is killed)
- dismissal does not come-to-pass (the discharge, setting-free, leaving or letting go from concern, the remission of debt or punishment owed due to the sins does not come into being, does not happen).

[Reference: Genesis 3:15, 17:9-14, 21:12, 22:1-18; Exodus 12:22, 24:3-8; Leviticus 17:11; Zechariah 9:11; Matthew 26:28, 27:28; John 19:29; Acts 13:38, 26:18; Galatians 3:10, 15 and 16; Ephesians 1:7, 2:13; Colossians 1:14 and 20; Hebrews 1:14, 11:17-19, 13:20.]

Verses 23-28:

^.23Therefore (there is) a constraint indeed (for) the pointed-out-things of the-things in the heavens to be cleaned with these-things, but (for) the heavenlies themselves (to be cleaned) with stronger sacrifices beside these (sacrifices); ^.24for Christ did not go into handmade Holies, antitypes of the true (Holies), but (he went) into heaven itself, now to be manifested to the face of God on behalf of us, ^.25neither in order that he may often offer wholly-as the (Levitical) chief-priest goes into the Holies yearly in another’s blood, ^.26since it used-to-be necessary (for) him often to suffer from (the) throwing-down of (the) world! – but now once on (the) completing-together of the ages into (the) rejection of sin by means of his sacrifice he was manifested²; ^.27and according to as-much-as it is laid-away for men once to die but after this (is) judgment, ^.28thus also Christ, once having been offered with-a-view to offer-up (the) sins of many-people, for (the) second-time will be seen without sin by the (people) eagerly-awaiting him into salvation.

Following-on logically, there is a constraint (a necessity, a need arising from the force or entreaty of the circumstance or situation)…

indeed for the pointed-out-things (the indications, displays, presentations shown plainly under someone’s eyes) of the-things in the heavens,
- to be cleaned with these-things (to be made free from all mixture, caused not to be mixed with something else, cleansed in the ceremonial sense with the blood of calves, etc, as described in verses 19-22 above),
but for the heavenlies themselves (for all that is upon or pertains-to the heavenly-realm, and in this context it is used metaphorically referring to the spirit realm, as opposed to the earthly/worldly/physical realm)
- to be cleaned with stronger sacrifices (with sacrifices that have comparatively more force with exerted-power) beside these sacrifices (aside-from the ones that Moses used as described in verses 19-22 above when compared against or side-by-side to/with them).

In truth, Christ did NOT go into the Holies made with/by the hands of mankind (see verses 11b and 12a above), antitypes of the true Holies (types, marks made, impressions or patterns received, as an old typewriter would impress the shape of the required letter on a piece of paper, examples of the type shown to Moses of the true tent that God pitched)…

but on the contrary, Christ went into heaven itself (emphatically heaven, the true Holies),
- now to be manifested to the face of God on behalf of us (at the present time to be evidenced, caused to be openly-seen because of having light, to be shown-forth at God’s face, in His presence on our behalf, in our interests),

…neither did Christ go into heaven for the purpose and result that emphatically he would often offer (bring, carry towards God many times) wholly-as the Levitical chief-priest goes into the manmade Holies year-by-year in another’s blood (on the Day of Atonement once a year he goes inside within the sphere of action of the blood belonging to another, from a dead animal, but not his own blood)…

since (for then, in that case, if that were true) it used to be necessary (it was binding, it continued to be a 'must,' an obligation to be repeated on several occasions during the past) for Christ to suffer often (to experience, to be affected by this many times) from the throwing-down of the world (away-from, since the time of the casting-down of the ordered arrangement that God created)!,

[To throw something down is as throwing a stone aimed at something in particular, or as scattering seed on the ground. Here, the noun translated “throwing-down” refers to the time when the world (ordered arrangement) was placed in the situation that it is continuing in today. This throwing-down occurred immediately after God had promised the Christ (refer to Genesis 3:15 and following). For further information on this, you may read my study of Appendix to Romans, the fall of Adam.]

…but now once (one occasion emphatically at the present time) which is on the completing-together of the ages (during the span of time involved with the complete ending or issue of all pertinent things, events, etc, in conjunction with each other approaching a climax, the consummating of all things relative-to the durations of life, the lifetimes, inclusive of all ages; refer to Hebrews 1:2)

into the rejection of sin (with a view to, directed to, and resulting in the displacement of the state of missing or swerving from the mark of what God says, His Word, putting away sin from us so as not to be enforceable anymore)
by means of his sacrifice (through the sacrifice that he offered to God)
- he was manifested (evidenced, brought to light, shown-forth) and he is still manifest (refer to verse 24 above).

Also, in accordance (conformity, proportion) with/to how much (such a degree, as big an amount as) it is laid-away for men (it is laid up for preservation separated from men while they are alive but it is in store for them, mankind)…

once to die (to lose physical life at one time)
- but after this is judgment (the next event that they will experience is/will be the time of judgment, which is the action of pronouncing sentence regarding them, the process of making a separating decision, the passing of judgment, making a decision in judgment concerning them)…

…in this manner it will also be for Christ…

once having been offered (previously at one time he was carried, brought towards God) with-a-view to offer-up the sins of many-people (into, for the purpose of bringing, carrying, bearing upwards making the presentation of/for the sins of a lot of people; he was the one complete sacrifice),
- for the second-time will be seen without sin (again, the next event will be that he will present himself, but this time in the state of being apart-from sin, sinless, without sin, so as to be perceived with the eyes and known)
  - by the people eagerly-awaiting him (waiting to accept him, to subjectively receive to themselves he-who will be presented to them)
  - into salvation (into, with a view to, directed to and resulting in being made-safe).

Each second and minute and hour and day and month and year that goes-by brings all holy-people, every Christian, nearer in time to the event of Christ's coming to gather us all together with him. When we will be gathered-together with Christ we will receive into full-manifestation the salvation which God has promised us in Christ. Currently we only have a token/deposit of it, which is the gift of holy spirit, to assure us that we will definitely receive the fullness of our salvation at a future time.

In verse 25 most Greek texts read “neither in order that he may often offer himself” but the papyrus P46 emphasizes the “he (autos)” with the verb “may offer” and does not have the word “himself (eauton)”.

[Reference: Genesis 3:19; Isaiah chapter 53; Acts 17:24; Romans 5:12, chapter 6, 8:19, 23, 25 and 34, 13:11; I Corinthians 1:7, 10:11, 15:20-28 and 51-58; Galatians 5:5; Ephesians 3:11, 6:10; Philippians 3:20; Colossians 1:26; I Thessalonians 4:13-18, 5:9; II Thessalonians 2:13; Hebrews 1:14, 2:10, 4:1 and 14, 5:9, 6:9, 19 and 20, 7:25-27, 8:1, 2, 5 and 6; I Peter 2:24, 3:18 and 21; Revelation chapter 20. Note: verbs with a superscript 2 (²) immediately following them indicate the "perfect" tense - details are provided in the "Relevant Notes" link of this study.]

Hebrews Chapter 10