Hebrews 9
The first one also had ordinances of worship and its worldly holy place. The first tent held the lampstand, the table and the presentation of the loaves, and is called the Holy Place; behind the second curtain was the Holy of Holies, with a golden censer and the ark of the covenant, holding the golden jar of manna, Aaron’s staff that budded and the tablets of the covenant, and above it the cherubim of glory overshadowing the propitiatory — of which we cannot now speak in detail. Into the first tent the priests go continually; into the second, only the high priest, once a year, and not without blood. By this the Holy Spirit makes clear that the way into the holy places was not yet manifest while the first tent stood. That tent is a parable for the present time: the gifts and sacrifices offered there cannot bring the worshipper to completion as to conscience, being only about foods and drinks and washings, ordinances of flesh imposed until a time of setting right. But Christ came as high priest of the good things that have come, and through the greater and more complete tent, not made by hands, and not through the blood of goats and calves but through his own blood, entered once for all into the holy places, having found eternal redemption. If the blood of goats and bulls and the ashes of a heifer sanctify to the cleanness of the flesh, how much more shall the blood of Christ, who through an eternal spirit offered himself without blemish, cleanse the conscience from dead works. For this he is mediator of a new covenant: where there is a covenant, the death of the one who made it must be brought in, and a covenant is sure over the dead. Hence not even the first was inaugurated without blood: Moses took the blood of the calves with water, scarlet wool and hyssop and sprinkled the book, the people, the tent and the vessels. Almost everything is cleansed with blood, and without the shedding of blood no release comes. So the heavenly things themselves must be cleansed with better sacrifices. Christ did not enter holy places made by hands, copies of the true, but heaven itself, now to appear before the face of God for us. And as it is laid up for men to die once and after this judgement, so Christ, offered once to bear up the sins of many, will be seen a second time, apart from sin, by those who eagerly await him, for salvation.
Why this rendering
Heb.9.5 Observation
Syntactic observation
Εἶχε μὲν ⸀οὖν ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν … ὑπεράνω δὲ αὐτῆς Χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος — ‘the first one’ has no noun — as already at 8:7, whether covenant or tent is not said · κοσμικός ‘worldly’ (as fixed at Titus 2:12) stands twice in the New Testament · τὰ ἅγια in this chapter names both rooms and also the heavenly sanctuary (vv.2 · 3 · 8 · 12 · 24 · 25) — the word of 8:2 · θυμιατήριον ‘censer’, στάμνος ‘jar’ and κατασκιάζω ‘overshadow’ are each once in the New Testament · Χεροῦβ ‘cherubim’ is also once, a Hebrew word kept as a sound · ἱλαστήριον ‘propitiatory’ (as fixed at Rom 3:25) stands twice · πλάξ ‘tablet’ (as fixed at 2 Cor 3:3) · περὶ ὧν οὐκ ἔστιν νῦν λέγειν is where the writer cuts himself off, as at 5:11 ‘we have much to say’ · κατὰ μέρος ‘in detail’.
Rendering options · 3
Basis The chapter names both rooms with the word, and at vv.12 · 24 · 25 it is what one enters — ‘the holy things’ could not be entered · 8:2 was brought into line.
Basis The familiar reading.
Rejected The text names both rooms with one word ‘holy’; this would import two new names.
Basis The text keeps a Hebrew word as a sound, so the sound is not erased.
Lost in translation
ἡ πρώτη (v.1) — no noun. Neither supplies one.
τὰ ἅγια (vv.2 · 3 · 8 · 12 · 24 · 25) — one word for both rooms and for the heavenly sanctuary. ‘Holy place(s)’ joins the six.
Χερουβίν (v.5) — a Hebrew word kept as a sound. ‘Cherubim’ keeps it.
ἱλαστήριον (v.5) — the word of Rom 3:25. ‘Propitiatory’ joins the two.
περὶ ὧν οὐκ ἔστιν νῦν λέγειν (v.5) — the writer cuts himself off. Both keep the break.
κατασκιάζω (v.5) — the shadow is inside the word. ‘Overshadowing’ keeps it.
Why this rendering
Heb.9.10 Observation
Syntactic observation
Τούτων δὲ οὕτως κατεσκευασμένων … τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου … μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, ⸀δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα — εἴσειμι ‘go in’ stands three times in Acts and here · ἀγνόημα ‘sin of ignorance’ is once in the New Testament, one root with ‘those who do not know’ at 5:2 · δηλόω ‘make clear’ (as fixed at 1 Cor 1:11) — the Spirit makes it clear by the plan of the tent · στάσις ‘standing’ (a different grain from ‘dissension’ at Acts 15:2) · παραβολή ‘parable’ (as fixed in Matt 13) is used of a thing — the tent is a parable · ἐνίστημι ‘be present’ (as fixed at Rom 8:38) · τελειῶσαι is the verb of 2:10 and 7:19, here what the sacrifices cannot do · συνείδησις ‘conscience’ (as fixed at Acts 23:1) appears here first in this book · διάφορος ‘various’ (as fixed at Rom 12:6) · βαπτισμός ‘washings’ (as fixed at Mark 7:4, the word of 6:2) · διόρθωσις ‘setting right’ is once in the New Testament, of a piece with ‘setting straight’ at 2 Tim 3:16 · ⸀δικαιώματα is nominative and hangs on ‘gifts and sacrifices’ above.
Rendering options · 3
Basis ‘Those who do not know’ at 5:2 shares the root — ‘errors’ would cut the link.
Basis The word used of sayings in the Gospels is here used of the tent — ‘symbol’ would cut it from them.
Basis 2:10 · 7:19 · 10:1 · 10:14 are all one verb — the book’s frame, kept as one rendering.
Lost in translation
ἀγνόημα (v.7) / ἀγνοέω (5:2) — one root. ‘Sins of ignorance / those who do not know’ keeps it.
παραβολή (v.9) — the word used of sayings now used of the tent. ‘Parable’ joins the uses.
τελειῶσαι (v.9) — the verb of 2:10 and 7:19. ‘Bring to completion’ keeps the book’s frame.
διόρθωσις (v.10) — ‘straight’ is inside the word. ‘Setting right’ carries half of it.
στάσις (v.8) — the word rendered ‘dissension’ at Acts 15:2. The places take different words.
δηλοῦντος (v.8) — the Spirit makes it clear by the arrangement. ‘Makes clear’ keeps the grain.
Why this rendering
Heb.9.12 Observation
Syntactic observation
Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν ⸀γενομένων ἀγαθῶν … εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος — ⸀γενομένων is ‘that have come’, where other manuscripts read ‘that are to come’ — the base text’s choice is rendered · διά comes three times, the first two of the way through and the third of the means — ‘through the tent · through his blood’ keeps one word · ‘more complete’ is the comparative of τέλειος at 5:14 · χειροποίητος ‘made by hands’ (as fixed at Mark 14:58) · τράγος ‘goat’ stands only three times, all in Hebrews · ἐφάπαξ ‘once for all’ returns from 7:27, comes again in this chapter and once more at 10:10 · λύτρωσις ‘redemption’ (as fixed at Luke 1:68) and ἀπολύτρωσις ‘redemption’ in v.15 are two different words sharing one rendering in both languages · εὑράμενος, middle, ‘having found’ — he got it for himself · vv.11-12 are one sentence, with one clause breaking in between dashes.
Rendering options · 3
Basis The base text prints ‘that have come’, where other manuscripts read ‘to come’ — at 10:1 the base text itself has ‘to come’, and the difference is the point.
Basis The reading of other manuscripts.
Rejected Not what the base text prints.
Basis Way and means come one after another under one preposition — splitting them would lose the overlap.
Lost in translation
λύτρωσις (v.12) / ἀπολύτρωσις (v.15) — two different words three verses apart. Both ‘redemption’, so the difference goes.
διά three times (vv.11-12) — way and means under one preposition. ‘Through’ three times keeps it.
εὑράμενος (v.12) — middle, got for himself. ‘Having found’ does not carry the voice.
τελειοτέρας (v.11) — one root with τέλειος at 5:14. ‘More complete’ keeps it.
ἐφάπαξ (7:27 · 9:12 · 10:10) — one word joining three places. ‘Once for all’ keeps them.
vv.11-12 are one sentence, with one clause breaking in. Both use dashes.
Why this rendering
Heb.9.14 Observation
Syntactic observation
εἰ γὰρ τὸ αἷμα ⸂τράγων καὶ ταύρων⸃ καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ … εἰ … πόσῳ μᾶλλον argues from lesser to greater, the step of 2:2-3 · δάμαλις ‘heifer’ and καθαρότης ‘cleanness’ are each once in the New Testament · σποδός ‘ashes’ (as fixed at Matt 11:21) · ῥαντίζω ‘sprinkle’ stands only four times, all in Hebrews (vv.13 · 19 · 21 and 10:22) · κοινόω ‘defile’ is the word rendered ‘make common’ at Mark 7:15, but here with persons as object another word is needed · πνεῦμα αἰώνιον has no article — ‘an eternal spirit’, and whether the Holy Spirit or his own the text does not say · προσφέρω ‘offer’ takes himself as its object (the grain of 7:27) · ἄμωμος ‘without blemish’ (as fixed at Eph 1:4) is the word of a sacrifice · καθαριεῖ is future · λατρεύω is one root with ‘worship’ in v.6 and ‘the worshipper’ in v.9, and the passage closes on that word · ⸀ἡμῶν is the base text’s reading (other manuscripts ‘your’).
Rendering options · 3
Basis The text has no article — ‘through the eternal Spirit’ would close what it leaves open · this edition always renders πνεῦμα ‘spirit’.
Basis At Mark 7:15 it was ‘make common’; here they are already defiled · recorded as a site-bound rendering.
Basis One root with ‘cleanse’ just after — ‘purity’ would run together with καθαρισμός at 1:3.
Lost in translation
πνεύματος αἰωνίου (v.14) — no article. ‘An eternal spirit’ adds none.
καθαρότης / καθαριεῖ (vv.13-14) — noun and verb on one root. ‘Cleanness / cleanse’ keeps it.
κοινόω (v.13) — the word of Mark 7:15. The places take different words.
λατρεύω (vv.6 · 9 · 14) — one root opening and closing the passage. ‘Worship / worshipper / serve’ keeps it.
εἰ … πόσῳ μᾶλλον (vv.13-14) — from lesser to greater, the step of 2:2-3 repeated.
ἄμωμον (v.14) — a word for a sacrifice. ‘Without blemish’ keeps the grain.
Why this rendering
Heb.9.17 Observation
Syntactic observation
Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν … ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία … διαθήκη passes here between two senses — in v.15 it is a covenant; in vv.16-17 it is the thing that takes force only at a death, the grain of a will · the text uses one word, and so does this edition, letting ‘the death of the one who made it’ carry the testamentary grain · ὁ διαθέμενος ‘the one who made it’ is the participle of the verb of 8:10 · φέρεσθαι ‘be brought in’ is passive, a site-bound use of the word fixed as ‘bring’ · ⸀μήποτε is the base text’s reading, ‘never’ · ἀπολύτρωσις ‘redemption’ (as fixed at Luke 21:28) comes in v.15 and is a different word from λύτρωσις in v.12 · παράβασις ‘transgression’ (as fixed at Rom 2:23) · κληρονομία ‘inheritance’ (as fixed at Matt 21:38) · κεκλημένοι ‘those who have been called’ — the verb of 5:4 · βέβαιος ‘sure’ (as fixed at Rom 4:16) returns from 6:19.
Rendering options · 3
Basis The text uses one word from v.15 to v.17 — rendering part of it ‘will’ would erase the step the writer takes on a single word · the testamentary grain is carried by ‘the death of the one who made it’.
Basis The familiar reading.
Rejected Splits one word in two and cuts v.15 from v.18.
Basis Passive, with no one bringing named · reading it as ‘must be proved’ is not the text’s word.
Lost in translation
διαθήκη (vv.15-18) — one word passing between covenant and will. ‘Covenant’ throughout keeps the step.
The testamentary grain of διαθήκη (vv.16-17) — not in the word itself. ‘The death of the one who made it’ carries it.
διαθήκη / διαθέμενος (v.16) — noun and participle on one root. ‘Covenant / the one who made it’ keeps it.
ἀπολύτρωσις (v.15) / λύτρωσις (v.12) — two different words, both ‘redemption’.
φέρεσθαι (v.16) — passive, with no bringer. ‘Be brought in’ keeps the voice.
βεβαία (v.17) — the adjective of 6:19. ‘Sure’ joins the two.
Why this rendering
Heb.9.22 Observation
Syntactic observation
ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται … καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις — ἐγκαινίζω ‘inaugurate’ stands only twice, both in Hebrews (9:18 · 10:20), and is built on καινός ‘new’ · ἔριον ‘wool’, ὕσσωπος ‘hyssop’ and κόκκινος ‘scarlet’ are all rare, the first two standing twice each · αἱματεκχυσία ‘shedding of blood’ is once in the New Testament, αἷμα joined to ἐκχέω · σχεδόν ‘almost’ (as fixed at Acts 13:44) marks the writer’s caution — he says ‘everything’ and at once adds ‘almost’ · ἄφεσις ‘release’ (as fixed at Luke 4:18) · the base text does not print ‘goats’ in v.19 (only ⸀μόσχων ‘calves’) · the quotation is Exod 24:8, with ‘Behold’ turned into ‘This is’ · ῥαντίζω ‘sprinkle’ twice, in vv.19 and 21 · σκεῦος ‘vessel’ (as fixed at Luke 8:16) · λειτουργία ‘service’ (as fixed at Luke 1:23) returns from 8:6.
Rendering options · 3
Basis Built on καινός ‘new’, and it returns at 10:20 of a way ‘newly opened’ · ‘dedicate’ would lose the newness.
Basis Set right before ‘everything’, the writer steps back from his own claim — dropping it would lose the caution.
Basis Blood and pouring are joined in one word — rendering both pieces loses only the singleness.
Lost in translation
ἐγκαινίζω (v.18) — built on καινός ‘new’. ‘Inaugurate’ does not show the root.
αἱματεκχυσία (v.22) — blood and pouring in one word. Both unpack it.
σχεδόν (v.22) — the writer steps back. ‘Almost’ keeps the caution.
‘This is’ (v.20) — the quotation is changed from ‘Behold’. The base text’s form is kept.
⸀μόσχων (v.19) — the base text does not print ‘goats’. Only ‘calves’ is rendered.
ἄφεσις (v.22) — the ‘release’ of Luke 4:18. Not unpacked as ‘forgiveness of sins’.
Why this rendering
Heb.9.28 Observation
Syntactic observation
οὐ γὰρ εἰς χειροποίητα ⸂εἰσῆλθεν ἅγια⸃ Χριστός, ἀντίτυπα τῶν ἀληθινῶν … ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται … ἀντίτυπος ‘copy’ stands twice (Heb 9:24 · 1 Pet 3:21), the counterpart of τύπος ‘pattern’ — at 8:5 the earthly was the ‘pattern’ of the heavenly; here the earthly is the ‘copy’ of the true · ἐμφανίζω ‘be made manifest’ (as fixed at John 14:21), passive infinitive · ἅπαξ ‘once’ comes three times in vv.26 · 27 · 28, interlocking with ‘once a year’ in v.7 · συντέλεια ‘completion’ (as fixed at Matt 13:39) · ἀθέτησις ‘setting aside’ (with 7:18) · the passive προσφέρω ‘having been offered’ and ἀναφέρω ‘bear up’ fall in one verse — the first is offering a sacrifice, the second carrying a burden up · ἀπόκειμαι ‘be laid up’ (as fixed at Col 1:5) · ὀφθήσεται, future passive, ‘will be seen’ · ἀπεκδέχομαι ‘await eagerly’ (as fixed at Rom 8:19) · χωρὶς ἁμαρτίας returns from 4:15 — there of the testing, here of the coming again.
Rendering options · 3
Basis The word answers the ‘pattern’ of 8:5, and the link should show · ‘antitype’ would keep the Greek and hide the sense.
Basis At 7:27 it was ‘offer up’ a sacrifice; here it is carrying sins up · it stands with προσφέρω in one verse, so the two must be kept apart.
Basis The phrase of 4:15 returns here — one rendering joins them.
Lost in translation
ἀντίτυπος / τύπος (9:24 · 8:5) — the two words answer each other. ‘Copy / pattern’ keeps the pair.
ἅπαξ three times (vv.26 · 27 · 28) — interlocking with ‘once a year’ in v.7. ‘Once’ joins the four.
προσενεχθείς / ἀνενεγκεῖν (v.28) — two different verbs in one verse. ‘Offered / bear up’ keeps them apart.
χωρὶς ἁμαρτίας (4:15 · 9:28) — the same phrase moving from the testing to the coming. Both stand alike.
ὀφθήσεται (v.28) — future passive. ‘Will be seen’ keeps the voice.
συντελείᾳ τῶν αἰώνων (v.26) — the ‘completion’ of Matt 13:39, here with the plural ‘ages’.