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HEBREWS

 

Chapter 9

 

9:1 Therefore (oun) truly (men) the (hē) first (prōtē) [covenant, v8:8] also (kai) was having (eiche) services (latreias) of righteous purposes (dikaiōmata), and (te) [services] of the (to) cosmological (kosmikon) holy place (hagion)!

 

9:2 Because (gar) a schematic was laid down (kateskeuasthē) of a tent (skēnē), the (hē) first one (prōtē), in (en) which (hē) [were] both (te) the (hē) lamp stand (luchnia), and (kai) the (hē) table (trapeza) and (kai) the (hē) preparation (prothesis) of the (tōn) loaves of bread (artōn);

 

which (hētis) [tent] is said (legetai) [to be] a holy place (hagia)!

 

9:3 But (de) with (meta) [the entering of, v6:19] the (to) second (deuteron) curtain (katapetasma) [there was] a tent (skēnē), the one (hē) being said (legomenē) [to be the] holy places (hagia) of holy ones (hagiōn),

 

9:4 holding (echousa) a golden (chrusoun) alter of incense (thumiatērion), and (kai) the (tēn) ark (kibōton) of the (tēs) covenant (diathēkēs) having been covered around (perikekalummenēn) every side (pantothen) [with] gold (chrusiō), in (en) which (hē) [was] a golden (chrusē) jar (stamnos) holding (echousa) the (to) manna (manna), and (kai) the (hē) rod (rhabdos) of Aaron (Aarōn), the one (hē) having sprouted (blastēsasa), and (kai) the (hai) tablets (plakes) of the (tēs) covenant (diathēkēs).

 

9:5 But (de) up over (huperanō) her (autēs) [the Ark of the Covenant, v4] Cherubims (Cheroubin) of glory (doxēs) are shadowing down over (kataskiazonta) the (to) place of reconciliation (hilastērion);

 

about (peri) which things (hōn), now (nun) is (estin) absolutely not (ouk) [a time] to speak (legein) down on account (kata) of a part (meros) [of it]!

 

9:6 But (de) thusly (houtōs), a schematic having been laid down (kateskeuasmenōn) of these things (toutōn), truly (men) into (eis) the (tēn) first (prōtēn) tent (skēnēn) the (hoi) sacrificial priests (hiereis) go in (eisiasin), through (dia) all (pantos) [days, v7:27], completing (epitelountes) the (tas) services (latreias)!

 

9:7 But (de) into (eis) the (tēn) second (deuteran) [tent, v6] only (monos) the (ho) chief sacrificial priest (archiereus) [goes in, v6], once (hapax) [out] of the (tou) year (eniautou), absolutely not (ou) apart from (chōris) blood (haimatos) over (huper) himself (heautou) and (kai) [over] the (tōn) ignorant things (agnoēmatōn) of the (tou) people (laou), which (ho) he brings to (prospherei) [the holy places of the holy ones, v3]!

 

9:8 This (touto) is being made obvious (dēlountos) of the (tou) Spirit (pneumatos), of the (tou) holy (hagiou) [Spirit]:

 

the (tēn) way (hodon) of the (tōn) holy ones (hagiōn) was not yet to have been manifested (mēpō pephanerōsthai) while yet (eti) the (tēs) first (prōtēs) tent (skēnēs) is having (echousēs) a stance (stasin);

 

9:9 which (hētis) [stance, v8, is] a parable (parabolē) into (eis) the (ton) time (kairon), the (ton) [time] having presently stood (enestēkota), down on account (kath) of which (hēn) both (te) offerings (dōra) and (kai) sacrifices (thusiai) brought to (prospherontai) [the holy places of the holy ones, v3] are not being inherently powered (mē dunamenai), down on account (kata) of conscience (suneidēsin), to make complete (teleiōsai) the (ton) [sacrificial priest, v7] serving (latreuonta)

 

9:10 over (epi) only (monon) foods (brōmasin) and (kai) drinks (pomasin), and (kai) different (diaphorois) baptisms (baptismois), [over] righteous purposes (dikaiōmata) of flesh (sarkos), until (mechri) a time (kairou) of thorough uprightness (diorthōseōs) is laid over (epikeimena) [the people, v7].

 

9:11 But (de) Christ (Christos) having caused himself to become alongside3854 (paragenomenos), a chief sacrificial priest (archiereus) of the (tōn) good things (agathōn) having caused themselves to come to pass (genomenōn) through (dia) the (tēs) greater (meizonos) and (kai) completed (teleioteras) tent (skēnēs), one absolutely not (ou) hand-made (cheiropoiētou), (this (taut’) [completed tent] is (esti) absolutely not (ou) of the (tēs) creation (ktiseōs) of this (tautēs)),

 

9:12 but absolutely not (oude) through (di’) blood (haimatos) of he-goats (tragōn) and (kai) of young offsprings (moschōn), but (de) through (dia) the (tou) blood (haimatos) of his own (idiou) he entered in (eisēlthen) once upon a time (ephapax) into (eis) the (ta) holy places (hagia), he having caused himself to find (heuramenos) ageless (aiōnian) redemption (lutrōsin)!

 

9:13 (Because (gar) if (ei) the (to) blood (haima) of he-goats (tragōn), and (kai) of bulls (taurōn), and (kai) sprinkling (rhantizousa) ashes (spodos) of a tamed heifer (damaleōs) makes holy (hagiazei) the ones (tous) having been made common (kekoinōmenous), toward (pros) [the sake] of the (tēn) cleanliness (katharotēta) of the (tēs) flesh (sarkos),

 

9:14 how much (posō) more (mallon) [shall] the (to) blood (haima) of the (tou) Christ (Christou), who (hos) through (dia) ageless (aiōniou) Spirit (pneumatos) brought to (prosēnenken) the (tō) God (theō) himself (heauton), unblemished (amōmon), cleanse (kathariei) the (tēn) conscience (suneidēsin) of us (hēmōn) from (apo) dead (nekrōn) works (ergōn) into (eis) the (to) [conscience] to serve (latreuein) a living (zōnti) God (theō)!?)

 

9:15 And (kai) through (dia) this (touto) he is (estin) a mediator (mesitēs) of a new (kainēs) covenant (diathēkēs);

 

it so being that (hopōs) a death (thanatou) having caused itself to come to pass (genomenou) into (eis) a redemption (apolutrōsin) of the (tōn) side-steppers (parabaseōn) over (epi) [the injunctions of] the (tē) first (prōtē) covenant (diathēkē), the ones (hoi) having been called aloud (keklēmenoi) may receive (labōsin) the (tēn) promise (epangelian) of the (tēs) eternal (aiōniou) inheritance (klēronomias) [of the new covenant]! 

 

(For what is God’s prophesied true “tent”, His new holy place under His new covenant, the prophesied promise of the Father to place himself into believers to live in them as His new permanent domicile, a true “tent” not built with mortal’s hands but with His own hand, see Ex. 15:17; 2 Sam. 7:5-16; Isa. 8:14; Ezek. 11:16; Joel 2:28-29; Amos 9:11-12; Mat. 3:11, 16:18, 26:61, 27:39-40; Mark 14:58, 15:29; Luke 3:21-22, 24:49; *John 2:19-22, 3:1-, 4:20-24, 7:37-39, 14:2, *23; Acts 1:4-5, 2:16-18, 33, 38-39, *7:44-50, *15:16-18, *17:24, *20:28; *Rom. 8:9-11, 12:4-5; 1 Cor. *3:16-17, *6:19-20, 10:16-17, 12:12-28; *2 Cor. 5:1, *6:16-18; Gal. 3:14, 22; Eph. 1:13-14, 22-23, *2:17-22, 3:6, 4:11-16, 5:30-32; Col. 1:18-27, 2:6-10, 3:15; *1 Thes. 5:9-11; *1 Tim. 3:15; *2 Tim. 1:14; Heb. *3:4-6, 8:2, *9:11-15, *24, 10:21, 36; 1 Pet. 2:4-5; 1 John 4:12-16; Rev. 3:12, 7:15, 11:19, *13:6, *21:3, 22)

 

9:16 Because (gar) of whom (hopou) [there is] a covenant (hopou), [it is] a necessity (anankē) to bring (pheresthai) a death (thanaton) of the one (tou) having caused himself to put it through (diathemenou).

 

9:17 Because (gar) a covenant (diathēkē) [is] an establishment (bebaia) over (epi) dead ones (nekrois).

 

Otherwise (epei) at no time (mēpote) is it strong (ischuei) when (hote) the one (ho) having caused himself to put it through (diathemenos) lives (zē);

 

9:18 from whom (hothen), but absolutely not (oude) apart from (chōris) blood (haimatos), the (hē) first (prōtē) [covenant, v17] has been renewed (enkekainistai)!

 

9:19 Because (gar) every (pasēs) injunction (entolēs) down according to (kata) the (ton) law (nomon) being spoken (lalētheisēs) to all (panti) the (tō) people (laō) under (hupo) [authority] of Moses (mōuseōs), he having taken (labōn) the (to) blood (haima) of the (tou) young offsprings (moschōn), and (kai) of the (tou) he-goats (tragōn), with (meta) water (hudatos), and (kai) of coccus (kokkinou) wool (eriou), and (kai) of hyssop (hussōpou), he sprinkled (erantisen) both (te) it (auto), the (to) little scroll (biblion), and (kai) all (panta) the (ton) people (laon),

 

9:20 saying (legōn), “This (touto) [is] the (to) blood (haima) of the (tēs) covenant (diathēkēs), of which (hēs) the (ho) God (theos) caused Himself to give an injunction (eneteilato) to (pros) you (humas).”

 

9:21 But (de) the (tēn) tent (skēnēn) also (kai), and (kai) all (panta) of the (ta) vessels (skeuē) of the (tēs) liturgy (leitourgias), likewise (homoiōs) he sprinkled (erantisen) [with] the (tō) blood (haimati).

 

9:22 And (kai) in (en) blood (haimati) almost (schedon) everything (panta) is cleansed (katharizetai), down according to (kata) the (ton) law (nomon)

 

And (kai) apart from (chōris) an outpouring of blood (haimatekchusias) a letting go (aphesis) [of sins] is absolutely not (ou) caused to come to pass (ou ginetai)!

 

9:23 Therefore (oun) [it is] a necessity (anankē) of the (ta) true (men) examples (hupodeigmata) of the things (tōn) in (en) the (tois) heavens (ouranois), for these things (toutois) to be cleansed (katharizesthai)!

 

But (de) of the (ta) heavenly things (epourania) themselves (auta), [it is a necessary thing for these things to be cleansed with] stronger positioned (kreittosin) sacrifices (thusiais) alongside (para) to these ones (tautas).

 

9:24 Because (gar) Christ (Christos) absolutely did not enter in (ou eisēlthen) into (eis) hands-made (cheiropoiēta) holy places (hagia), opposite types499 (antitupa) of the (tōn) true ones (alēthinōn), BUT (all’), into (eis) the (ton) heaven (ouranon) itself (auton), now (nun) to be manifested in (emphanisthēnai) the (tō) face (prosōpō) of the (tou) God (theou) over (huper) [the sake] of us (hēmōn)!

 

(For what is God’s prophesied true “tent”, His new holy place under His new covenant, the prophesied promise of the Father to place himself into believers to live in them as His new permanent domicile, a true “tent” not built with mortal’s hands but with His own hand, see Ex. 15:17; 2 Sam. 7:5-16; Isa. 8:14; Ezek. 11:16; Joel 2:28-29; Amos 9:11-12; Mat. 3:11, 16:18, 26:61, 27:39-40; Mark 14:58, 15:29; Luke 3:21-22, 24:49; *John 2:19-22, 3:1-, 4:20-24, 7:37-39, 14:2, *23; Acts 1:4-5, 2:16-18, 33, 38-39, *7:44-50, *15:16-18, *17:24, *20:28; *Rom. 8:9-11, 12:4-5; 1 Cor. *3:16-17, *6:19-20, 10:16-17, 12:12-28; *2 Cor. 5:1, *6:16-18; Gal. 3:14, 22; Eph. 1:13-14, 22-23, *2:17-22, 3:6, 4:11-16, 5:30-32; Col. 1:18-27, 2:6-10, 3:15; *1 Thes. 5:9-11; *1 Tim. 3:15; *2 Tim. 1:14; Heb. *3:4-6, 8:2, *9:11-15, *24, 10:21, 36; 1 Pet. 2:4-5; 1 John 4:12-16; Rev. 3:12, 7:15, 11:19, *13:6, *21:3, 22)

 

9:25 But [he entered in, v24] absolutely not (oud’) in order that (hina) he may bring himself to (prospherē heauton) [holy places, v24] many times (pollakis), so be it as (hōsper) the (ho) chief sacrificial priest (archiereus) causes himself to enter in (eiserchetai) into (eis) the (ta) holy places (hagia) down (kat’) each year (eniauton), in (en) for blood (haimati) [belonging] to another (allotriō);

 

9:26 since (epei) from (apo) [the] throw-down (katabolēs) of [the] cosmos (kosmou) it is being required (edei) of him (auton) to suffer (pathein) many times (pollakis)!  

 

But (de) now, at this moment (nuni) he has been manifested (pephanerōtai) once (hapax) over (epi) [the sake] of a complete coming together (sunteleia) of the (tōn) ages (aiōnōn), into (eis) a displacement (athetēsin) of the (tēs) sins (hamartias) through (dia) the (tēs) sacrifice (thusias) of himself (autou)!

 

9:27 And (kai) down according to (kath’) as much as (hoson) it is laid away (apokeitai) for the (tois) mortals (anthrōpois) to die away (apothanein) once (hapax), but (de) with (meta) [the coming together, v26] of this (touto), judgment (krisis),

 

9:28 thusly (houtōs) the (ho) Christ (Christos) also (kai), he having been brought to (prosenechtheis) [the holy places, v25] once (hapax) into (eis) the (to) [sacrifice of himself, v26] to bring up (anenenkein) sins (hamartias) of many (pollōn), out (ek) of a second (deuterou) [entering into holy places, v25 ], apart from (chōris) [bringing up] sin (hamartias), he shall be caused to gaze at (ophthēsetai) the ones (tois) causing themselves to receive out from (apekdechomenois) him (auton) into (eis) wholeness (sōtērian)!

 

(See John 20:17, in which the resurrected Christ Jesus tells Mariam not to touch him yet because he needs to step up to the Father in Jerusalem and present himself in the “holy of holies” before the mercy seat of the Ark of the Covenant, to bring up to his heavenly Father the subject of the sins of many.)