Hebræos 9
1 habuit quidem et prius iustificationes culturae et sanctum saeculare
[To continue]: In the first [covenant, God] regulated how people [should perform] rituals, and [he told them to make] [MTY] a sanctuary.
2 tabernaculum enim factum est primum in quo inerant candelabra et mensa et propositio panum quae dicitur sancta
[That sanctuary] was a tent that [the Israelites] set up. In its outer room there was the lampstand and the table [on which they put] the bread that [the priests] presented [to God. That room] was called ‘the holy place’.
3 post velamentum autem secundum tabernaculum quod dicitur sancta sanctorum
Behind the curtain inside [the holy place] there was [another] room. That was called ‘the very holy place’.
4 aureum habens turibulum et arcam testamenti circumtectam ex omni parte auro in qua urna aurea habens manna et virga Aaron quae fronduerat et tabulae testamenti
It had an altar, [made from] gold, [for burning] incense. [It also had the chest which they called] the chest of the covenant. All its sides were covered with gold. In it was the golden pot which contained [pieces of the food they called] manna. [That was the food with which God miraculously fed the people before they entered the promised land]. In the chest there was also Aaron’s walking stick that budded [to prove that he was God’s true priest]. In the chest were also the stone tablets [on which God had written] the Ten Commandments.
5 superque eam cherubin gloriae obumbrantia propitiatorium de quibus non est modo dicendum per singula
On top of [the chest] were [figures of] winged creatures [that symbolized God’s] glory. Their [wings] overshadowed the chest’s lid where [the high priest sprinkled the blood] (to [atone for/to forgive]) [those who had sinned. I] do not [need] to write about these things in detail now.
6 his vero ita conpositis in priori quidem tabernaculo semper introibant sacerdotes sacrificiorum officia consummantes
After all those things were prepared {After they had prepared all those things like that} [in the two rooms of the tent], the [Jewish] priests habitually went into the outer [room of the] tent to perform their rituals.
7 in secundo autem semel in anno solus pontifex non sine sanguine quem offert pro sua et populi ignorantia
But into the inner room, only the Supreme Priest [went], once a year. He always took [LIT] the blood [of animals that they had slaughtered]. He offered them [to God] for his own [sins] and for the sins that other people had committed. They included sins that they did not realize [were sinful].
8 hoc significante Spiritu Sancto nondum propalatam esse sanctorum viam adhuc priore tabernaculo habente statum
By those things the Holy Spirit indicated that [just like God] did not reveal the way [for ordinary people] to enter into the inner room while the outer room still existed [MET], [similarly he did not reveal the way for ordinary people to enter the presence of God while the Jewish system of offering sacrifices was in effect].
9 quae parabola est temporis instantis iuxta quam munera et hostiae offeruntur quae non possunt iuxta conscientiam perfectum facere servientem
[The things that the priests did inside the outer room] [MTY] symbolized [what was true] during the time [when the first covenant was in effect]. According to [the first covenant] (OR, [In that outer room]), [priests] offered gifts and other sacrifices to God. But [by offering them], the people who brought them were unable to make themselves feel that they were no longer guilty for having sinned.
10 solummodo in cibis et in potibus et variis baptismis et iustitiis carnis usque ad tempus correctionis inpositis
[They brought those gifts and made those sacrifices] according to [regulations concerning] things to eat and drink, and [according to rules that required people to] wash various things. [God] declared that those regulations about our bodies were to be in effect until [he put into effect the new covenant]; that was a better system.
11 Christus autem adsistens pontifex futurorum bonorum per amplius et perfectius tabernaculum non manufactum id est non huius creationis
But when Christ came as our Supreme Priest, [he brought] the good things that are now available. When he appeared, [he went into God’s presence in heaven. That is like a] [MET] very great and perfect tent not made by humans {which no human made} [SYN]; that is, it is not part of the world [God] created. It was better [than the tent Moses set up here on earth].
12 neque per sanguinem hircorum et vitulorum sed per proprium sanguinem introivit semel in sancta aeterna redemptione inventa (aiōnios g166)
[When a Supreme Priest goes into the inner room in the tent each year, he takes] goats’ blood and calves’ blood [to offer as a sacrifice]. But Christ did not [do that. It was as though] he went into that very holy place only once, taking his own blood with him. By doing that, he eternally redeemed us. (aiōnios g166)
13 si enim sanguis hircorum et taurorum et cinis vitulae aspersus inquinatos sanctificat ad emundationem carnis
The priests sprinkle on people goats’ blood and bulls’ blood and [the water that has been filtered through] the ashes of a [red] heifer that has been [completely burned. By performing that ritual, they can ritually] cleanse the bodies of those who are [ceremonially] unclean. Furthermore, performing those rituals enabled people to have fellowship with God again.
14 quanto magis sanguis Christi qui per Spiritum Sanctum semet ipsum obtulit inmaculatum Deo emundabit conscientiam vestram ab operibus mortuis ad serviendum Deo viventi (aiōnios g166)
[So, because we know what] Christ [accomplished when] his blood flowed [when he died for us] [PRS, MTY], we will be very certain that we are not guilty [of having] done those things [that those who are spiritually] dead do. [As a result], we can serve God, who is all-powerful. [The priests always offer to God animals] with no defects. Similarly, when Christ offered himself [as a sacrifice] to God, he was sinless [MET]. He did that as a result of [God’s] eternal Spirit [helping him]. (aiōnios g166)
15 et ideo novi testamenti mediator est ut morte intercedente in redemptionem earum praevaricationum quae erant sub priore testamento repromissionem accipiant qui vocati sunt aeternae hereditatis (aiōnios g166)
[By] dying [for us], [Christ] ([redeemed/] free from the penalty for their sins) even those who disobeyed the [conditions of] (OR, [during the time of]) the first covenant. So, [because] no [one could be made perfect by obeying the old covenant], now Christ establishes [between God and people] a new covenant. He does that in order that those whom God has chosen may eternally have [the blessings that God] has promised them. (aiōnios g166)
16 ubi enim testamentum mors necesse est intercedat testatoris
A covenant [is like a will. In the case of a will], [in order to put its provisions into effect], someone must prove that the one who made it has died.
17 testamentum enim in mortuis confirmatum est alioquin nondum valet dum vivit qui testatus est
A will goes into effect [only when the one who makes the will] has died. It is not in effect when the one who made it is still alive.
18 unde ne primum quidem sine sanguine dedicatum est
And so [God] put the first covenant into effect only [LIT] by means of [animals’] blood that was shed [when they were slaughtered].
19 lecto enim omni mandato legis a Mose universo populo accipiens sanguinem vitulorum et hircorum cum aqua et lana coccinea et hysopo ipsum quoque librum et omnem populum aspersit
After Moses had declared to all the Israelites everything that God commanded in the laws [that God gave him], he took calves’ and goats’ blood [mixed] with water. He [dipped into it] scarlet wool [that he tied around] a sprig of hyssop. Then he sprinkled [with some of the blood] the scroll itself containing God’s laws. Then he sprinkled [more of that blood on all the] people,
20 dicens hic sanguis testamenti quod mandavit ad vos Deus
saying to them, “This is the blood [which brings into effect] the covenant that God commanded that you [obey].”
21 etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit
Likewise, he sprinkled with that blood the tent and every object that they used in performing rituals.
22 et omnia paene in sanguine mundantur secundum legem et sine sanguinis fusione non fit remissio
It was by [sprinkling] blood that they [ritually] cleansed almost everything. That was what [was stated in] God’s laws. If blood is not shed [when people offer a sacrifice, God] cannot forgive [the person who is making the sacrifice].
23 necesse est ergo exemplaria quidem caelestium his mundari ipsa autem caelestia melioribus hostiis quam istis
So, by rituals like that, it was necessary for [the priests] to cleanse the things that symbolized what Christ does [MTY] in heaven. But God has to [consecrate] the [people who will enter] [MTY] heaven [by means of] better sacrifices than those.
24 non enim in manufactis sanctis Iesus introiit exemplaria verorum sed in ipsum caelum ut appareat nunc vultui Dei pro nobis
Christ did not enter a sanctuary that humans made. That one only represented the true [sanctuary]. Instead, he entered heaven itself, in order to now be in God’s presence [to plead with] God for us.
25 neque ut saepe offerat semet ipsum quemadmodum pontifex intrat in sancta per singulos annos in sanguine alieno
The [Jewish] Supreme Priest enters the very holy place once every year, taking blood that is not his own, [to offer it as a sacrifice]. But when Christ entered heaven, it was not in order to offer himself repeatedly like that.
26 alioquin oportebat eum frequenter pati ab origine mundi nunc autem semel in consummatione saeculorum ad destitutionem peccati per hostiam suam apparuit (aiōn g165)
[If that were so], he would have needed to suffer [and shed his blood] repeatedly since [the time when God] created the world. But instead, in this final age, [Christ] has appeared once in order that by sacrificing himself he could cause [that people] no longer will be [punished for their] sins. (aiōn g165)
27 et quemadmodum statutum est hominibus semel mori post hoc autem iudicium
All people must die once, and after that [God] will judge them [for their sins].
28 sic et Christus semel oblatus ad multorum exhaurienda peccata secundo sine peccato apparebit expectantibus se in salutem
Likewise, when Christ [died], [God] offered him once to be a sacrifice, to punish him instead of the many [people who had] sinned. He will come [to earth] a second time, not [in order to sacrifice himself again for those who] have sinned, but in order to [complete] his saving those who expectantly wait for him.
