^9:6So with these things prepared like this, the priests enter continually into the outer tent⁸ as they perform their duties. ^9:7But only the high priest enters once a year into the inner tent,⁹ and not without blood that he offers for himself and for the sins of the people committed in ignorance.¹⁰^9:8The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle¹¹ was standing. ^9:9This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. ^9:10They served only for matters of food and drink¹² and various washings; they are external regulations¹³ imposed until the new order came.¹⁴

Christ’s Service in the Heavenly Sanctuary

^9:11But now Christ has come¹⁵ 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, ^9:12and 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 secured¹⁶ eternal redemption. ^9:13For 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,¹⁷^9:14how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our¹⁸ consciences from dead works to worship the living God.

^9:15And so he is the mediator¹⁹ of a new covenant, so that those who are called may receive the eternal inheritance he has promised,²⁰ since he died²¹ to set them free from the violations committed under the first covenant.

Read in Logos

Hebrews 9:12: …he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Footnotes

8 Grk “the first tent.”
9 Grk “the second tent.”
10 Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. 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.
11 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.
12 Grk “only for foods and drinks.”
13 Most witnesses (D1 𝔐) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismois kai dikaiōmasin), with both nouns in the dative. The translation “washings; they are … regulations” renders βαπτισμοῖς, δικαιώματα (baptismois, dikaiōmata; found in such important as 𝔓46 א* A I P 0278 33 1739 1881 sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.
14 Grk “until the time of setting things right.”
15 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.
16 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.”
17 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).
18 The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* ). But many others (א D2 0278 33 1739c 1881 𝔐 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, 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.
19 The Greek word μεσίτης (mesitēs, “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.
20 Grk “the promise of the eternal inheritance.”
21 Grk “a death having occurred.”