1 In many parts and many ways of old [palai] God, having spoken to the fathers by the prophets, 

2 in these, the last days ['ep eschatou tw/n 'ymerw/n toutw/n] spoke to us in a Son [en Uiw/] whom He appointed heir of all, through whom also the ages He made, 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

3 and upholding all things by the word of His power, having made cleansing of the sins [katharismon tw/n ‘amartiw/n], sat down on [the] right of the Majesty in high places [en dexia tys Megalw/synys en 'yphylois] (cf. Heb. 8:1 'the throne of the Majesty in the heavens'; 12:2 'the throne of God,' cf. Exod. 25:22; 37:8-9; Lev. 16:2; Num. 7:89; I Sam. 4:4; II Sam. 6:2; II Kings 19:15; II Chron. 5:7-8; Ps. 18:10; 80:1; 99:1; Isa. 37:16; Ezek. 1-3 Chebar vision with living creatures khayyot [MT] = zow/a [LXX] = cherubim, Ezek. 10:20 [MT & LXX]; so also throne with zow/a in Rev. 4-5, i.e. 11:19)
 
 
 

4 by having become much better than the angels, as He has inherited a more excellent name than they.

5 For to which of the angels did He ever say, 

and again, 

6 And when again He brings the Firstborn into the inhabitable world [oikoumenyn], He says, 

7 And as indeed to the angels He says, 

8 But as to the Son: 

10 And, 

13 But to which of the angels has He said at any time, 

14 Are they not all ministering spirits being sent out because of the [ones] being about to inherit salvation [mellontas klyronomein sw/tyran]?

v3 – Day of Atonement & Dedication: Exod. 30:10; 29:36 LXX; Enthronement-Atonement, Ps. 110:1; only on this Day did the high priest "make cleansing for sins" (cf. katharisthysetai, Dan. 8:14 LXX and Heb. 9:23) and "enter" into both the Holy and Holiest places in (pre-Advent) judgment, i.e., superlative entrance and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12.

v4 – Incarnation-Judgment: Ps. 2:7; II Sam. 7:16; Deut. 32; 43; cf. Ps. 97:7; Ps. 104:4; 45: 6-7; 102:25-27

v5 – Incarnation-Enthronement Judgment (suzerainty covenant): Ps. 2; 110:1, I Chron. 22:10; 28:6; 29:23 'Solomon sat on the throne of YAHWEH as king instead of David his father.' Kingship & Priesthood reunited with Messiah (Zech. 3:8-10; 6:12-13, cf. Gen. 49)
 
 

v6 – Ps. 45 (44 LXX): Enthronement psalm;
cf. Incarnation-enthronment: II Sam. 7:16; Ps. 2:7
 

v7 – Ps. 104:4 (103 LXX)
 
 

v8-9 – Enthronement of One anointed in a Suzerain Covenant kingship (mesha'aq / echrise se): Ps. 45:6-7 (44 LXX); cf. Dan. 9:25-26 MT, LXX (Meshiach / Christou)
 
 
 

v10-12 – Creation of heaven and earth and also the Eschaton when the heavens will vanish, grow old like a garment, be rolled up and changed, Ps. 102:25-26, 27 (101 LXX)
 
 
 

v13 – Enthronement & Day of Atonement allusion: Ps. 110:1 (109 LXX) because links royal messianic priesthood and (pre-Advent) judgment with the end of enemies and evil as in the type (Lev. [1-]16...25-26)

cf. Jubilee Day of Atonement: Lev. 25-26; redemption of the inheritance just about to happen [mellontas...] – eschatological expectancy

1 Therefore it behoves us more abundantly to give heed to the things heard, lest we drift away. 

2 For if the spoken word through angels was confirmed, and every transgression and disobedience received a just recompense, 

3a how shall we escape neglecting so great a salvation? 
3b A beginning of which having received, [that] spoken through the Lord, was confirmed to us by those hearing

4 God (also) bearing witness with (them) by both signs and wonders and various powerful acts, and by the distributions of the Holy Spirit according to His will.
 
 
 
 
 
 
 

5 For He did not subject the coming world [oikkoumenyn tyn mellousan] to angels, about which we speak

6 But one somewhere has solemnly testifed,

For in  the subject[ing] [to him] all things, He left nothing to him not subjected. But now not yet [Nun de oupw/] do we see all things having been subjected to him.

9 But we see Jesus having been made a little lower than the angels, because of the suffering of death with glory and honor having been crowned, so that by the grace of God on behalf of every [one] He might taste death

10 For Him it was fitting, because of whom are all things and through whom [are] all things, many sons to glory having brought, to perfect the Author of their salvation through sufferings.

11-13 For both He sanctifying and the ones being sanctified, [are] all of one; for which cause He is not ashamed to call them brothers, saying I will announce Your name to My brothers’ …. ‘Look, I and the children God gave to Me.’

14 Since, then, the children have partaken of flesh and blood, He also Himself in like manner shared the same, that through death He might annul the [one having the] power of death (that is the Devil); 

15 And might set free these, as many as by fear of death through all [their] life time were subject to slavery.

16 For indeed He does not take hold of angels, but of [the] seed of Abraham He takes hold. 
 

17 Therefore He ought by all means to become like the brothers, that a merciful and faithful High Priest ['archiereus] in the things relating to God, to propitiate [ilaskesthai] the sins of the people. For He having been tempted in what He has suffered, He is able to help those being tried.

v2-3a – Gods's Suzerainty Covenant first provisions (salvation type) confirmed through angels (Deut. 33:2; Acts 7:53; Gal. 3:19): Whole Levitical system culminating in the Jubilee Day of Atonement judgment – every transgression and disobedience received just recompense either in the cut off sinner or through a substitute-sacrifice (Lev. [1-]16; 25), how will we escape recompense if we neglect the great salvation in the Antitype of same – Suzerainty Covenant – final provisions (antitype): The oral teaching of hear and passed on (the gospels), 'the coming world' and the 'last days' linked with the Pentecost outpouring of the Holy Spirit (Acts 2) ; Gospel also speaks of a just recompense through a Substitute and of Judgment to come (Jubilee Day of Atonement sacrifice fulfilled but restoration of inheritance yet to be consummated)

v5-8 – Suzerainty Covenant vassal kingship of humankind over all God’s creation: Ps. 8:4-6; Gen. 1:26-28; cf. 2:8-25; 3:15; Humankind lost the inheritance through the debt bondage of sin, and so need a Jubilee (Day of Atonement) redemption through expiatory sacrifice
 
 
 
 
 
 
 
 

v9-13 – cf. Jubilee Day of Atonement redemption – Incarnation (Ps. 8) as kinsman-Redeemer to redeem the lost inheritance on behalf of man (Lev. 16, 25-26; Isa. 61; 63; Dan. 9); sacrificial ratification of the Covenant, esp. on Day  of Atonement on Mercy-Seat above the Covenant
Son-Redeemer who restores the lost inheritance of those in debt bondage (Lev. 25-26); Day of Atonement = perfection-complete banishing of sin = goal of sacrificial year ending with Day of Atonement.

v14-15 – Jubilee Day of Atonement – involved banishing of the goat for Azazel (Lev. 16) as well as setting free from bondage in the Jubilee redemption beginning on that day (Lev. 16; 25; Isa. 61; 63) through a Divine kinsman-Redeemer (Ps. 22:22; Isa. 8:17-18); Jubilee Day of Atonement: Lev. 16, 25-26; Redemption of kin through Day of Atonement banishment of Azazel and so freeing those in slavery a whole life time to fear of death 

v17 – Again, messianic High Priest becomes like the brothers, the kin whom He is to redeem by an atonement-covering before God, a propitiation for the sins of the people even as the ancient high priest did upon the mercy seat in the Holiest the (Jubilee) Day of Atonement; Lev. 16:15-16), the only sacrifices and service unique to the high priest. Also reminiscent of the sin-offering for the people offered by Aaron with the assistance of his sons the priests on the day of the consecration of the priests (Lev. 9) which was  not unique to the high priest

1 Therefore holy brothers, sharers of a heavenly calling, consider the Apostle and High Priest ['archierea] of our confession, Christ Jesus,

2 being faithful to the [One] appointing Him as also Moses [was] in all his house. 

3 For He has been counted worthy of more glory than Moses, [because] the (one) having prepared it [the house] has so much more honor has [than] the house – 

4 For every house is prepared by someone, but the (One) having prepared all things (is) God.

5 Now Moses was faithful in all his house as a [ministering] servant for a testimony of the things being spoken (about) the future.

6 But Christ on the other [hand] as a Son over His household, Whose house we are, if truly we hold fast the confidence and glory of the hope firm until [the] end.

7Therefore, even as the Holy Spirit says, ‘Today, if you hear His voice, 

8 Do not harden your heart, as in the provocation, in the day of the temptation in the wilderness, 

9 where your fathers tempted Me, testing Me, and saw My works forty years

10 Therefore, I was angry with that generation and said, They always go astray in heart; and they did not know My ways; 

11 as I swore in My wrath, If they shall enter into My rest.’
 
 
 
 
 
 
 
 
 

12 Watch, brothers, perhaps there shall not be in anyone of you an evil heart of unbelief in falling away ['apostynai] from [the] living God; 

13 But exhort yourselves each day, while it is still called ‘today’, that not any of you be hardened by [the] deceit of sin.

14 For we have become partakers of the Christ, if indeed we hold fast the beginning of our assurance ['ypostasew/s, ] firm until [the] end.
 

15 Whilst it is said, ‘Today, if His voice you hear, do not harden your hearts as in the provocation

16 For having heard, some provoked, but not all the [ones] having come out of Egypt through Moses;

17 But with whom was He angry forty years? [Was it] not with those having sinned, whose corpses fell in the desert? 

18 And to whom did He swear [that they would] not enter into His rest, if not those not having obeyed?

19 And we see that they were not able to enter in because of unbelief.

v2-5 – Through Moses was given the type but Christ is the Antitype-Fulfillment-Actuality who is incomparably greater, just as the builder is greater than the building.
 
 
 

v5 – Christ [Anointed] as 'Son'...hence, counsel to hold fast until the end – eschatological expectation and possible echo of Danielic Son of man (Dan. 7) and Messiah or Christ (Dan. 9).
 

v7-19 – Introduces the ‘wilderness temptation’ when Israel provoked God by the unbelief at Kadesh Barnea and thus had to wander 40 years, a day for a year (Num. 14; Ps. 95). 
 
 
 
 
 
 

v11 – an opportune day of coming wrath and entrance into Covenant rest, cf. Day of Atonement: Lev. 16:29-31 – A day of wrath against sin and a Covenant Sabbath of rest to every repenting soul entering by faith with the high priest through the Holy into the Holiest where atonement-covering was made to cause them to be clean from all their sins before God – pointed to the Covenant rest of the antitype of all the types, including the Day of Atonement

v12-14 – Eschatological expectancy of the Advent-Parousia: 'Watch' 'while it is still called ‘today’' don't be hardened by the deceit of sin, but rather 'hold fast...until the end' (cf. Mark 13:13, 33-37; Matt. 10:22; 24:13, 42-43; 25:13; Luke 21:19, 34-36; Covenant oath before heavens and earth: 'Truly I tell you, this generation shall by no means pass away until all these things take place....; Mark 13:30-31 = Matt. 24:34-35 = Luke 21:32-33)
 
 
 
 
 

v17-19 – 'corpses fell in the wilderness' cf. Day of Atonement (Lev. 16) the ‘scapegoat’, the goat for Azazel wandered and died in the wilderness – so those who through unbelief fell from the Covenant promise wandered & died showing they were cut off with Azazel.
contrast those entering Jubilee Day of Atonement Sabbath rest and restored inheritance.

1 Therefore let us fear lest perhaps being left a promise to enter into His rest, anyone of you seems to come short.

2 For indeed we are having had the Gospel preached as they also, but [it] did not profit those hearing, not having been mixed with faith in those having heard.

3 For we the [ones] having believed enter into the rest, even as He said, ‘As I swore in My wrath, If they shall enter into My rest; though the works were finished from [the] foundation of [the] world having come into being.

4 For He has said somewhere about the seventh [day] thus, And God rested in the seventh from all His work.

5 And in this [place] again, If they shall enter into My rest.

6 Therefore then it remains [for] some to enter into it, and those having had the Gospel preached entered not for disobedience.

7 [He] again marks out a certain day, saying in David, Today after such a time, as He has said, Today if you hear His voice, do not harden your hearts.

8 For if Joshua [had] rested them, he would not have spoken after these things about another day.

9 [So] then [there] remains a Sabbath rest [sabbatismos] to the people of God.

10 For the [one] having entered into His rest also himself rested from his works, as God did from His own.

11 Therefore let us be eager to enter into that rest, that not anyone fall in the same example of disobedience.

12 For the Word of God [is] living, and working, and sharper than every two-edged sword, and piercing as far as [the] division of both soul and spirit, both of joints and marrow, and able to judge of thoughts and intentions of a heart;

13 and there is not [a] creature unrevealed before Him; all things are naked and having been laid open to the eyes of Him with Whom is our account [logos].

14 Therefore having a great High Priest ['archierea], having gone through the heavens [dielylythota tous ouranous], Jesus the Son of God, let us hold fast the confession [omologias].

15 For we do not have a High Priest ['archiereus] unable to sympathize with our weaknesses, but [One] having been tempted in all respects according to [our] likeness ['omoiotyta] apart from sin [chw/ris amartias].

16 Let us draw near therefore with boldness [parrysias] to the throne of grace [tow/ thronow/ tys charitos], that mercy ['eleos] we may receive and grace [charis] we may find for help (at the) right time [eukairon boytheian].

• (1) the Day of Atonement Sabbath rest from our own sins and works, which is 
• (2) resting in Jesus as He did on the seventh-day Sabbath after Good Friday, both of which are 
• (3) a foretaste of the eternal Sabbath rest of His kingdom, which includes 
• (4) the Jubilee Sabbath rest of the land, the earth made new, all of which are
• (5) signified by the seventh-day Sabbath of the 4th commandment (Exod. 20:8-11; Rev. 14:6-12). Cf. Ps. 110.

v11-13(-16) – An eschatological day of opportunity on the borders of Canaan, a Sabbath rest in the antitypical Jubilee Day of Atonement pre-Advent judgment setting, cf. Rom. 3; John 12:30-31; 16; Rev. 4-5; 11:1...19; 12:5-12; cited by 14:6-7) also cf. John 12:48: ‘The word I have spoken shall judge him at the last day.’ 

v14 – ‘Therefore’ i.e., because of the Day of Atonement pre-Advent judgment, we have a great High Priest who has passed through...
as the high priest did on that day, from the court passed through the Holy Place into the Holiest of all, i.e., superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12. 

v15 – As in Lev. 16 which summarized the sacrificial year when our great High Priest who is also God as Kinsman-Redeemer who is closely united with His Covenant people (Lev. 16, 25-26)

v16 – Drawing near by faith with the High Priest to the ‘throne of grace’ i.e., the Mercy Seat (cf. Rom. 3:25). Contrast the typical high priest’s trembling approach into the Holiest with our approach in Christ our Great High Priest into the Holiest with boldness and full assurance of faith in the antitypical Day of Atonement = priesthood of all believers in Christ.

1 For every high priest ['archiereus] having been taken of men, on behalf of men is appointed [in] the things [relating] to God, that he may offer both gifts and sacrifices on behalf of sins;

2 being able to suffer in measure for those not knowing and being led astray, since also he is encompassed [with] weakness.

3 And because of this he ought to offer on behalf of sins, as concerning the people, so also concerning himself.

4 And no one takes the honor to himself, but [one] having been called by God, even as indeed Aaron. 

5 So also Christ glorified not Himself to become a High Priest ['archierea], but the [One] having spoken to Him, ‘You are My Son; today I have begotten You’
 
 
 

6 Even as also in another [place], He says, ‘You [are] a Priest forever according to the order of Melchizedek’
 

7 Who in the days of His flesh, having offered with strong crying and tears both petitions and entreaties to the [One] being able to save Him out of death, and having been heard for [His] godly fear,

8 though being a Son He learned obedience from the things He suffered, 

9 and having been perfected, He became [the] Cause of eternal salvation to all the [ones] obeying Him;

10 having been called out by God a High Priest according to the order of Melchizedek.

11-14 Concerning Whom we have much to say, and hard to interpret since you have become dull in hearing…. having need of milk, and not of solid food….

v5 – Eschatological Suzerain Covenant 'Father-Sonship' (Ps. 2:7) compared with Incarnation which marked clothing of Christ with common humanity, even as high priest put on only the simple linen garments on Day of Atonement (Exod. 28:4; Lev. 16:4); cf. also Incarnation & resurrection, Acts 1-2

v6 – Ps. 110:4 – by Covenant oath a linking of priest and judgment as in Day of Atonement (Lev. 16) 

v7 – Intercession of the Melchizedek High Priest – Sacrifice began on earth for Himself in His Atonement sufferings, even as earthly high priest offered first for himself on the Day of Atonement (Lev. 16)
 

v9 – As mentioned, Levitical 'perfection' was achieved only on the typical Day of Atonement judgment (Lev. 16) – (Jubilee) Day of Atonement: Salvation (and redemption) through perfect Atonement Offering (Lev. 16, 25): Here of course the type is superceded by the antitype. The consecration of high priest was linked with his unique Day of Atonement judgment ritual (Lev. 9, 16) and tied here to Ps. 110 which also linked priesthood and 

1-8 Therefore having left the subject of the beginning of Christ …. 

9 But loved ones, even if indeed we say so, we have been persuaded better things about you – even holding fast salvation….

10 For God [is] not unjust to be forgetful of your work, and labor of love which you showed to His name, having ministered to the saints and [now] ministering.

11 But we desire each one of you to show the same eagerness to the full assurance [plyrophorian] of the hope until [the] end;

12 That you not become dull, but imitators of those through faith and longsuffering inheriting the promises.
 
 

13 For God having made promise to Abraham, since He had none greater to swear, [He] swore by Himself,

14 saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’

15 And so being longsuffering he obtained the promise.

16 For indeed men swear by the greater, and an oath to make things sure [is] to them the end for confirmation;

17 in whom more fully God purposing to show the heirs of the promise the unchangeableness of His promise, He interposed by an oath,

18 that through two things unchangeable, in which [it was] impossible for God to lie, we might have a strong consolation, the [ones] having fled to lay hold of the hope set before [us];

19 which is an anchor we have for the soul, both secure and steadfast, and entering into the innermost [side] of the veil [to esoteron tou katapetasmatos]; 

20 where Jesus a Forerunner on our behalf has entered [aorist, historic past tense], having become a High Priest  [aorist, historic past tense; 'archiereus] according to the order of Melchizedek forever.

v11 – Eschatological expection of the Advent-Parousia (cf. Mark 13:13, 33-37; Matt. 10:22; 24:13, 42-43; 25:13; Luke 21:19, 34-36; Covenant oath before heavens and earth: 'Truly I tell you, this generation shall by no means pass away until all these things take place....; Mark 13:30-31 = Matt. 24:34-35 = Luke 21:32-33)

v13-17 – Suzerainty Covenant oath to Abraham, i.e., first oath of the Covenant: Promise to Abraham
 
 
 
 
 
 
 
 
 

v18-20 – Second oath of the Covenant: Oath to Messiah as Melchizedek Priest-King
– (Jubilee) Day of Atonement: Relation of the Covenant promise with the typical Aaronic high priesthood and the Melchizedek High Priest – cf. anointing and investiture of high priest: Lev. 8-9, 16

To esoteron tou katapetasmatos: (Probable superlative) ‘within the innermost veil’ = appar. a technical phrase used in OT in LXX (Exod. 16:33; Lev. 16:2, 12, 15) to refer only to the interior of the Holy of holies (Gane, 2000), where the High Priest made the atonement-covering on the mercy seat once a year. Notice that Christ enters here not as a new 'dedicating' Moses, but as a royal Melchizedek High Priest providing refuge in His righteousness for those having fled in hope from the wrath at the end of the Day of Atonement (pre-Advent) judgment (Ps. 110).

As elsewhere in the epistle describing Christ's work and location, v20 utilizes the completed aorist tense to describe Christ's "having become an High Priest" (investiture) and "having entered within the inner veil" (entrance) describe actions completed not partially, not momentarily, nor repeatedly (like the Aaronic high priest) but once for all (Young, 2001); i.e., superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12.

1 For this Melchizedek, king of Salem, priest of God the Most High, the [one] having met Abraham returning from the slaughter of the kings, and having blessed him, 

2 to whom also Abraham divided a tenth [tithe] from all (firstly indeed being interpreted king of righteousness, then and also king of Salem, which is king of peace; 

3 without father, without mother, without pedigree, having neither beginning of days nor end of life, but having been made like the Son of God, remains a priest in perpetuity).

4 And now look, how great [was] this [one], to whom even Abraham the patriarch gave a tithe of the spoils.

5 And those indeed of the sons of Levi receiving the priesthood have a commandment to tithe the people according to the law, (that is, from their brothers, though coming out of loins of Abraham).

6 But he [Melchizedek] not counting his genealogy from them has tithed Abraham, and has blessed the [one] having the promises.

7 And [without] all contradiction, the lesser is blessed by the greater.

8 And here truly dying men receive tithes, but there [it is] being witnessed that he lives.

9 And as a word to say [i.e., to summarize in a word], through Abraham Levi also, the [one] receiving tithes, has been tithed,

10 For he was in the loins of his father, when Melchizedek met him.

11 Therefore if perfection [teleiw/sis] was through the Levitical priestly office, (for under it the people were given the law), why yet [the] need [for] another Priest to arise according to the order of Melchizedek, and not to be called according to the order of Aaron?

12 For the priestly office being changed, of necessity a change of law occurs also.
 
 

13 For the [One] of Whom these things are said has partaken of a another tribe, from which no one has given devotion at the altar.
 
 

14 For it is clear that our Lord has arisen out of Judah, of which tribe Moses spoke nothing concerning priesthood.

15 And it is still more abundantly clear, if according to the likeness of Melchizedek another Priest arises, 

16 who has become [so] not according to a law of a fleshly command, but according to [the] power of an indissoluble life. 

17 For it is testified, ‘You are a Priest forever according to the order of Melchizedek.’

18 For indeed an annulment of [the] preceding command comes to be, because it [was] weak and unprofitable

19 for the law perfected nothing, but the bringing in of a better hope, through which we draw near to God.

20 And by so much [He became Priest] not without oath-taking,

21 for those [priests] truly become priests without oath-taking, but He with oath-taking through the [One] saying to Him, ‘[The] Lord swore, and will not care [to change], You are a Priest forever according to the order of Melchizedek.’

22 By so much of a better Covenant Jesus has become Surety.
 
 
 
 
 

23 And they indeed are many priests by being prevented to continue because of death

24 But He has the Priesthood not to be passed on, because of His remaining forever
 

25 And from this He is able to save to all perfection [panteles] the [ones] drawing near to God through Him, Who is ever living to intercede on their behalf.

26 For such a High Priest ['archiereus] was fitting for us: Holy, without evil, undefiled, having been separated from sinners, and having become higher than the heavens ['ypsyloteros tw/n ouranw/n]; 

27 Who has no daily need, as those high priests ['archiereis], first on behalf of their own sins to offer up sacrifices, then [for] those of the people. For He did this once for all, having offered up Himself.

28 For the law appoints [as] high priests men having infirmity; but the word of the oath-taking after the law [appoints] a Son forever having been perfected.

v3 – cf. Incarnation
 
 

v4-11 – Melchizedek was greater than the Levitic and the Aaronic high priest because he received tithes and gave his blessing to their father Abraham, when they 'were still in his loins', greater than both Abraham who had the Covenant promises and the priestly ‘sons of Levi’ who are his children.
 
 
 
 
 
 
 
 
 
 
 

v11-12 – Levitical ‘perfection’ was achieved by the atonement-covering on behalf of and separation of sin away from the sanctuary and the congregation once every year on the Day of Atonement (Lev. 16). This was done not through the common Levitical priest, but through the high priest of the order of Aaron. Aaronic priestly type changed into Melchizedekian antitype

v13 – 'given devotion at the altar' a reference to Levitical priesthood adminstration of all the typical sacrifices which were all slain at the altar (including and culminating in the Day of Atonement sacrifices)

v14 – Royal lineage through Judah (see Gen. 49)
 
 
 
 
 

v17 – Incarnation-Day of Atonement: Ps. 110; cf. anointing of new high priest to officiate in the Day of Atonement (Lev. 16)

v18 – Cf. Rom. 8:3-4

v19 – Day of Atonement: Typical ‘perfection’ through the high priest ‘drawing near’ through the ‘atoning blood of the Covenant’ i.e., the blood sprinkled on the mercy seat above the Covenant (Lev. 16), but it was able to 'perfect nothing' because only a type
 
 
 

v22 – Jubilee Day of Atonement: Lev. 16, 25-26. On this day, the LORD became Surety or Redeemer for all the debts and sins through the Propitiation on the mercy seat of the Ark of the Covenant in the Holiest; to make a complete end and perfect redemption (Dan. 8-9:24-27).

v23-24 – Reference to Aaronic high priests for whom consecration and succession must be chosen to do the unique Day of Atonement service (Lev. 16:32-34) because they passed away, in contrast to the Melichezedek High Priesthood of Christ.

v25-28 – True Melchizedekian antitypical perfection – In antitype, our great High Priest (in contrast to those high priests who needed the daily service themselves and repeatedly offered on the Day of Atonement for themselves and the people), is holy, without evil, undefiled, having been separated from sinners, and having become higher than the heavens, i.e., again superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12) as Son of man (cf. having passed through the heavens, ch. 4:14), i.e., passed through the sanctuary into God’s very presence (Dan. 7) on our behalf.

1 Now a summary of all the things being said: We have such a High Priest ['archierea], who sat at [the] right hand of the throne of the Majesty in the heavens, 
 

2 a Minister of the Holies(t) [tw/n ‘agiw/n], and of the true tabernacle [tys skynys tys alythinos], which the Lord raised up [Dan. 2], and not man.

3 For every high priest ['archiereus] is appointed to offer both gifts and sacrifices; from which it is necessary [for] this One to have something to offer.

4 For if indeed He were on earth, He would not be a priest ['iereus], [there] being the (ones) offering the gifts according to the law, 

5 who serve an example and shadow of the heavenly things, even as Moses had been warned being about to make the tabernacle: For he says, ‘See [that] you make all things according to the pattern being shown you in the mount.’

6 And now He has obtained a more excellent ministry, indeed by so much also He is Mediator of a better Covenant, which has been enacted on better promises.

7 For if that first was faultless, place would not have been sought for a second.

8 For finding fault He says [to] them, ‘Look! [the] days are coming, says [the] Lord, [when] I will bring to fulfillment [kai syntelesw/] upon [epi] the house of Israel and upon [epi] the house of Judah a renewed Covenant [diathykyn kainyn]; 

9 not according to the Covenant which I made with their fathers in [the] day of My taking hold of their hands to lead them out of the land of Egypt; because they continued not in My Covenant and I disregarded them, says [the] Lord.

10 ‘But this (is) the Covenant which I will covenant with the house of Israel after these days, says [the] Lord, 

11 And they will not at all teach each one their neighbor, and each one their brother, saying, Know the Lord, because all of them will know Me, from their least to their greatest. 

13 In the saying, ‘Renewed [kainyn],’ He has made the first old. And the thing having been made old and growing aged [is] near disappearing.

v2 – Day of Atonement: Lev. 16, only day of the year when high priest was truly a ‘minister of the Holies(t)’ (plural) and of the True Tabernacle, specifying the Holiest explicitly as well as the rest of the antitypical sanctuary., i.e., superlative entrance, access, and location (see note on v1)

v3-5 – The ‘daily’ and Day of Atonement: Gifts of the high priest and sons included ordering of the 7-branch lamp lighting and other sacrifices; but the only sacrifices unique to the high priest were the Day of Atonement sacrifices and incense in the golden censer

v6 – Jubilee Day of Atonement: Lev. 16, 25-26. At no time was the high priest more truly the ‘mediator of the Covenant’ than on this day when he on behalf of Israel sprinkled the blood on the mercy seat of the Ark of the Covenant, especially in the 49th year.

v8-11 – Citing Jer. 31:31-34, LXX – Literally a 'renewed Covenant' (kainos , new especially as in fresh, rather than neos, new especially as in youth vs. age)
 
 
 
 
 
 
 
 

v12 – All this deliverance and heart-loyalty to God and His laws is the result of His objective redemption in the Jubilee Day of Atonement, when because of the Propitiation on the Ark of the Covenant He is merciful to the Covenant people’s unrighteousness, and remembers their sins and lawlessnesses no more – atonement-covering and banishing into the wilderness (Lev. 16).

v13 – Even in type, the Day of Atonement offerings as well as all the sacrifices were renewals of the Covenant – how much more when type met Antitype!

1 Truly then, the first [Covenant (and its tabernacle)] had ordinances of service, and the worldly holy place [to ... ‘agion kosmikon].

2 For the first tabernacle [prw/ty skyny] in which [were] both lampstand and the table and the setting out of the loaves, which is called Holy [‘agia].

3 And after the second veil a tabernacle [meta de' to deuteron katapetasma skyny] being called Holy of Holies [‘agia ‘agiw/n], 

4 having a golden altar [krysoun thymiatyrion], and the Ark of the Covenant [tyn kiBw/ton tys Diathykys], having been covered all around on all sides with gold, in which [was] a golden pot having the manna, and the rod of Aaron [which] budded, and the Tablets of the Covenant [ai Plakes tys Diathykys].

5 And above it [the] cherubim of glory overshadowing the Mercy Seat [‘ilastyrion], about which there is no [time] now to speak in detail.

6a And these having been prepared, 

6b indeed into the first tabernacle [tyn prw/tyn skynyn] the priests [oi' iereis] through all [the year] go in accomplishing the services.

7 [Eis de' tyn deuteran] But into the second once [in] the year [apax tou eniautou] alone [goes] the high priest [o' 'archiereus], not without blood, which he offers on behalf of himself and the ignorant [sins] of the people:

8 The Holy Spirit showing [by] this [that] the way (into) the Holies(t) [tyn tw/n ‘agiw/n odon] (was) not yet revealed, the first tabernacle still having standing; [other uses of ‘agiw/n in 8:1-2; 10:19-20]
 
 
 
 
 
 
 
 
 
 
 

9 Which [was] a parable for the time present [cf. v8, 10; 8:7, 13], according to which both gifts and sacrifices are being offered, not being able as regards conscience to perfect [teleiw/sai] the [one] serving. 

10 [But] only concerning foods and drinks and various washings and ordinances of flesh [dikaiw/mata sarkos] (being) imposed until a time of setting things right. 
 
 
 
 

11 But Christ having appeared a High Priest ['archiereus] of good things having come about [already happened, genomenw/n agathw/n], through the greater and more perfect tabernacle [dia tys meizonos kai teleioteras skynys] not made by hand, that is, not of this creation, 

12 nor through the blood of he-goats and of calves [tragw/n kai moschon], but through His own blood entered once for all into the Holies(t) [ta ‘agia], having secured eternal redemption [aiw/nian lytrw/sin euramenos]. 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

13 For if the blood of he-goats and bulls [tragw/n kai taurw/n], and the ashes of an heifer sprinkling the [one]s having been polluted, sanctifies to the cleanness of the flesh [sarkos katharotyta], 
 
 
 
 
 
 
 
 
 
 

14 by how much more will the blood of Christ, Who through [the] Eternal Spirit offered Himself without spot to God, cleanse [kathariei] your conscience from dead works to serve [the] living God?
 
 
 
 
 
 
 
 
 

15 And because of this He is Mediator of a new Covenant, so that [by] death for redemption of the transgressions having occurred under the first Covenant, those being called may receive the promise of an eternal inheritance.

16 For where a covenant [is], [of necessity] the death of the [one] covenanting must be offered.
 
 

17 For a covenant over [the] dead [is] firm, since it never has strength while the [one] having covenanted lives;

18 From which neither the first [Covenant (and its tabernacle)] has been dedicated without blood;

19 For [when] every command according to the law had been spoken by Moses, [he] having taken the blood of the calves and the he-goats [tw/n moschw/n kai tw/n tragw/n], with water and scarlet wool and hyssop, sprinkled both the scroll and all the people,

20 saying, ‘This [is] the blood of the Covenant which God enjoined to you.’

21 And also both the tabernacle and all the vessels of the service likewise he sprinkled.

22 And almost all things by blood are cleansed according to the law, and without bloodshedding no remission occurs.
 
 
 
 
 
 
 
 
 
 
 

23 It was indeed necessary therefore for the examples of the (things) in the heavens to be cleansed [katharizesthei] by these, but the heavenly places ['epourania] themselves by better sacrifices than these.
 
 
 
 
 
 
 
 

24 For not [ou gar] into Holies [‘agia] made with hands did Christ enter, which are types [antitypa] of the true, but into the heaven itself, now to appear in the presence of God on our behalf:
 
 
 
 

25 Nor in order that [oud ina] He should offer Himself often, even as the high priest ['archiereus] enters into the Holies(t) [ta ‘agia] every year with blood of others,
 
 

26 since [it would have] been necessary for Him often [epei edei auton pollakis] to have suffered from the foundation of the world, but now once at [the] fulfillment of the ages [nuni de apax epi synteleia tw/n aiw/nw/n] for the annulment of sin ['athetysin tys 'amartias] through the sacrifice of Himself He has been manifested.
 
 
 
 
 
 
 
 

27 And as it is reserved to men once to die [apax apothanein], and after this judgment;

28 so Christ, once having been offered to bear [the] sins of the many, a second time without sin will appear for salvation to the [ones] expecting Him.

v3, 6a – Setup and anointing of tabernacle (Exod. 39-40; cf. consecration of Covenant, Exod. 24, and also dedication of altar, Lev. 8-9; Num. 7) v6b – The ‘daily’ services (Lev. 1-15) 

v7 – Day of Atonement (Lev. 16) service unique to the high priest, the only occasion when sacrificial blood was brought into the Holiest.

v8 – The Holy Spirit explicitly showed by this, the typical Day of Atonement entrance with its daily-yearly division, that ‘the way of the Holies(t)’ – the way through the Holy place into the Holiest was not revealed until the first tabernacle lost its standing (31 CE); i.e., the separation of Holy from Holy of Holies was temporary until antitype, i.e., superlative entrance and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12; perhaps citing Ps. 77 (76 LXX):13 'O God, in the Holies (is) Your way ['O Theos en tw/ 'agiw/ y odos sou]'

v9 – The 'daily' gifts and sacrifices culminated in the Day of Atonement = Levitic 'perfection' of worshippers before God and completion of sacrificial year (Lev. 16:30)

v10 – The ‘daily’ blood sacrifices and non-blood offerings (Lev. 1-15) likewise culiminated in the Day of Atonement (Lev. 16) when 'a time of setting things' occurred, cf. 'set time' [mo'ed] for sanctuary to be 'vindicated' or 'set right' [nitzdaq] in Dan. 8:19, 14 MT

v11-12 – Jubilee Day of Atonement (cf. Dan. 8-9, which also combines anointing of Most Holy), which High Priest entered once for all (in contrast to repeated Aaronic high priest yearly entrances, 9:7, 25) 'through a greater and more perfect tabernacle' (anointed Dan. 9:24) into 'the Holies(t)' with 'His own blood' 'having secured eternal redemption [aiw/nian lytrw/sin euramenos]' (Dan. 8:14 = 9:24-27); redemption (lytrw/sin) links directly to the Jubilee day of Atonement redeeming (lytrw/sis, lytrw/thy, in various forms) of the debts, debt-bondage, and the host inheritance (Lev. 25 LXX; cf. Isa. 61; 63 LXX; and Jesus' kingdom proclamation, Luke 4, and kingdom prayer, Matt. 6:9-13 = Luke 11:2-4, and Jubilee Day of Atonement redemption through the openly exposed Mercy-Seat, Rom. 3:23-25); i.e., superlative entrance and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12. In sum, Jubilee Day of Atonement: Once for all entered the Holies(t) to make atonement-covering (Lev. 16; Dan. 9) and thereby effect redemption (Lev. 25-26; Dan. 9). The plural "ta ‘agia" may be most aptly translated "the Holies(t)" because it includes both apartments, and in Hebrews invariably encompasses a Day of Atonement context.

(Use of words for sacrificial animals in Hebrews: He-goats and calves [tragw/n kai moschon] (9:12), he-goats and bulls [tragw/n kai taurw/n] (9:13), bulls and he-goats [taurw/n kai tragw/n] (10:4), appear within culminating Day of Atonement contexts (and a mingled reference to the consecration of the Covenant [Exod. 24] and Dedication of the altar and tabernacle [Num. 7, cf. Lev. 8-9] in the case of 9:19 'the calves and the he-goats [tw/n moschw/n kai tw/n tragw/n]'), so that these animals are inclusive of all the typical sacrificial animals culminating in the Day of Atonement sacrifices; cf. inclusivity of sacrifices in Ps. 40 [39 LXX], see on Heb. 10).

v13-14 – Combined Day of Atonement (first, bulls for the sins of the high priest & second, a he-goats for the sins of the people; these were the only two ‘bloods’ ever to enter the Holiest of all ) 'cleansing' of the conscience and sanctuary (Lev. 16, Dan. 8:14 LXX) and consecration of the Covenant (Exod. 24; mingled with anointing of the sanctuary Exod. 39-40: Lev. 8-9; Dan. 9:24f, and dedication of altar-tabernacle, Lev. 8-9, Num. 7), and the red heifer cleansing (Num. 19:2-10), i.e. type met Antitype! His blood typified in all sacrifices culminating in the Day of Atonement.

v15 – Jubilee Day of Atonement: As the antitypical High Priest, He is Mediator of the new Covenant to make redemption for transgressions under the first Covenant and bestow the eternal inheritance as He approached the mercy seat of the Ark of the Covenant in the Holiest with the blood of the Sacrifice (Lev. 16, 25-26; Dan. 8-9; Isa. 61, 63; Rom. 3)

v17 – cf. Jubilee Day of Atonement: "He shall confirm Covenant with many for one week" (Dan. 9:27).

v18-21 – Dedication-consecration of the Covenant (Exod. 24) and mingled reference to altar / tabernacle dedication (Lev. 8-9; Num. 7) and red heifer cleansing (Num. 19:2-10). None of these are contradictory to the overall Day of Atonement context in Hebrews since both in type with Solomon's royal temple (I Kings 8:2-11, 62-66 = II Chron. 5:5-14; 7:4-8-11, i.e., 14 days as per II Kings 8:65-66, see Introduction) and in antitype (Dan. 8:14 = 9:23-27), the (Jubilee) Day of Atonement and Dedication-consecration-anointing are combined (as elsewhere, see Introduction)

v22 – Day of Atonement and consecration- dedication 'cleansing' parallels: ‘This is My blood of the renewed Testament which is shed for many’ (Mark 14:24 = Matt. 26:28 = Luke 22:20) coupled with an implied Day of Atonement by the ‘rent [inner] veil’ of the temple at Calvary (Mark 15:38 = Matt. 27:51 = Luke 23:45); i.e., superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12
   Anointing-dedication was also set within a Jubilee Day of Atonement context in Daniel 9:24e.

v23 – Apparently a direct NT cit. of Dan. 8:14 LXX (=Dan. 9:23-27) '...then shall be cleansed the sanctuary [kai katharisthysetai to 'agion]' – referencing the antitypical Jubilee Day of Atonement and 'anointing' of a Most Holy (Dan. 9:23-27; combined again). v24-26 affirm that this 'cleansing' of 'the heavenlies' has been accomplished by Christ's sacrifice and entrance into 'heaven itself' 'into the Holies(t)' (cf. v12), having been manifested 'now once at the fulfillment of the ages for the annulment of sin...' 

v24 – 'For not [ou gar]' links causally with v23, showing a now completed action, i.e., the Jubilee Day of Atonement (/anointing) 'sanctuary cleansing/vindication' setting of Dan. 8-9: ‘not…made with hand’ parallel kingdom imagery in Daniel: ‘stone cut out without hands’ and little horn ‘broken without hand’ (Dan. 2, 8).

v25 – 'Nor in order that [oud ina]' again links causally with v23-24, i.e., Day of Atonement: Not repeated ‘often’ every year as the Aaronic high priest but fulfilled once for all and soon to be consummated, Lev. 16

v26 – 'since [it would have] been necessary for Him often [epei edei auton pollakis] to have suffered...' again causally links v23, v24, v25, and v26 with Christ's completed and soon to be consummated action, thus combining the LXX Danielic 'cleansing of the sanctuary' (Jubilee Day of Atonement), Christ's once for all (9:12) antitypical entrance into heaven itself into God's immediate presence in fulfillment of (and contrast to) the high priest's yearly (Day of Atonement) entrance with blood into the Holies(t), with Christ's manifest eschatological self-sacrifice 'for the anulment of sin' (i.e., antitypical Jubilee Day of Atonement).

v27-28 – Day of Atonement: After the slaying of the Lord’s goat and entry into the Holiest there is a [pre-Advent] judgment interval where the congregation of the Covenant waited with self-examination for the high priest to reappear the second time [Advent-Parousia] having banished away their sins (type of Advent-Parousia and executive judgment).

• (1) Men die once and (2) then final judgment, 
• (1) so in parallel Christ our great High Priest made one sacrifice and ascended-entered with clouds into the Holies(t) and (2) will reappear with clouds at Advent-Parousia, even as the (a) Aaronic high priest who had offered the Lord's goat, and entered with clouds of incense and blood into the Holies(t), (b) then reappeared with clouds of incense for the consummation of the Day of Atonement (Lev. 16; cf. Dan. 7:9-14, cited in NT: In the antitype, with 'the clouds of the heavens' Christ, the Son of man, our King-High Priest has ascended-entered and will likewise return, Acts 1:9-11; Mark 14:62; Matt. 26:64 = Luke 22:69 'from now ['ap 'arti] you will see... / will be...'; Mark 13:26 = Matt. 24:30 = Luke 21:27; Rev. 1:7; 14:14-16).

1 For the law, having a shadow of good things coming, [but] not itself the image of those things, with those same sacrifices which they offer every year continually is never able to perfect the [ones] drawing near.

2 Since then would they not have ceased being offered, because those serving [would] no longer have conscience of sins, having been cleansed once for all [apax kekatharismenous]?

3 But in them is a remembrance of sins every year,

4 for it is impossible for the blood of bulls and he-goats [taurw/n kai tragw/n] to take away sins.
 
 
 
 
 
 
 
 
 
 
 
 
 

5 Therefore [for this reason] entering into the world He says, ‘Sacrifice and offering You [did] not desire, but a body You prepared for Me.

6 [With] burnt offerings and [sacrifices] concerning sins You were not pleased.

7 Then said I, Look, I come, in the heading of [the] Book it was written about Me, to do Your will O God.’

8 Above saying that sacrifice and offering and burnt offerings and [sacrifices] for sins You did not desire, neither were pleased [with them], which according to the law are offered,

9 Then He said, ‘Look, I come to do, O God, Your will.’ He takes away the first that he may set up the second.

10 By which will we are sanctified through the offering of the body of Jesus Christ once for all.

11 And indeed every priest stands daily ministering and often offering the same sacrifices which are never able to take away sins;
 
 

12 but He having offered on behalf of sins one sacrifice in perpetuity sat down at [the] right hand of God,

13 from then on expecting until His enemies are put [as] a footstool of His feet.

14 For by one offering He has perfected in perpetuity the [ones] being sanctified. 
 
 
 
 

15 And also the Holy Spirit witnesses to us, after having said before, 

16 ‘This [is] the Covenant which I will covenant to them after those days,’ says [the] Lord, ‘giving My laws on their hearts, also on their minds will I write them;
 

17 and their sins [tw/n ‘amartiw/n] and their lawlessnesses [tw/n anomiw/n] I will remember no more. 

18 And where [there is] remission of these, [there is] no longer [any] offering for sins. 

19 Having therefore brethren boldness [parrysian] for the entering into [eisodon] the Holies(t) [tw/n ‘agiw/n] by the blood of Jesus,

20 which He consecrated for us, a new and living way ['odon] through the veil [dia tou katapetasmatos] – this is His flesh,

21 and [having] a Great Priest ['ierea megan] over the house of God,

22 let us draw near with a true heart in full assurance of faith [plyrophoria], our hearts having been sprinkled from an evil conscience, and [our] body having been washed in clean water.
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

23 Let us hold fast the confession of the hope unyieldingly, for He [is] faithful having promised.

24 And let us consider one another to incitement of love and good works,

25 Not forsaking the assembling of yourselves together, as [the] custom of some [is], but exhorting, and by so much more, as you see the day drawing near.

26 For if we [are] sinning willfully after receiving the full knowledge of the truth, [there] remains no more sacrifice for sins, 

27 but a certain fearful expectation of judgment, and of zealous fire being about to consume the adversaries.

28 Anyone having disregarded [the] law of Moses dies without pity on [the word] of two or three witnesses.

29 Of how much worse punishment, do you think, shall the [one] be thought worthy [to receive], having trampled the Son of God, and having deemed vulgar the blood of the Covenant in which he was sanctified, and having insulted the Spirit of grace?

30 For we know the [One] having said, ‘Vengeance [is] Mine; I will repay,’ says [the] Lord, and again, ‘[The] Lord shall judge His people.’

31 A fearful thing [it is] to fall into [the] hands of [the] living God.

32 But call to mind the former days, in which having been enlightened you endured much conflict of sufferings;

33 Thus being exposed both to reproaches and to afflictions, and having become in part sharers of the [ones] so living.

34 For indeed in my bonds you suffered together, and you accepted with joy the seizure of your possessions, knowing yourselves to have a better and abiding possession in heaven.

35 Therefore do not cast away your confidence, which has great reward. 

36 For you have need of patience, that having done the will of God you may obtain the promise. 

37 For ‘yet a very little [while] and the coming One will come and not delay.

38 But the [one] just by faith shall live; and if he draws back, My soul is not pleased in him.’

39 But we are not [of those] drawing back to destruction, but of faith to [the] preservation of [the] soul.

v1-2 – Day of Atonement symbolized the final, perfect cleansing and banishing of Israel’s sins into the land of forgetfulness – the judgment (Lev. 16:30). Levitic 'perfection achieved with the culminating Day of Atonement sacrifices, the summary of all the typical sacrifices; 'having been cleansed once for all [apax kekatharismenous],' a possible echo of Dan. 8:13-14, LXX: ‘sanctuary’ & ‘host’ to be ‘cleansed’ (or 'justified' in Hebrew); cf. Heb. 1:3; 9:23-27.
v3-4 – Day of Atonement – yearly remembrance and cleansing, culminating in special Day of Atonement sacrifices for sin: First, a bullock (/calf) for the sins of the high priest & second, a he-goat for the sins of the people. These were the only two ‘bloods’ ever to enter the Holiest (Lev. 16), however the use of 'bulls [taurw/n] and he-goats [tragw/n]' may show dependence on the MT text of Lev. 16 (rather than LXX, moschon and chimaron), as well inclusive reference to all the typical sacrifices culminating in the Day of Atonement.

v5-9 – 'Therefore' links and designates the Incarnation of Christ into the world as the start of the antitypical Day of Atonement (Ps. 39:6-9, LXX = Ps. 40:6-8, MT) which summarizes all of the typical sacrifices: Dedication-consecration types, ‘daily,’ and Day of Atonement forever fulfilled, in the inauguration of the antitype (v9). The extended reference to Ps. 40 (39 LXX) summarizes all the sacrificial types.
 
 
 
 
 

v10 – As the Day of Atonement was the culmination of all the sacrifices, so also in antitype was Christ's atoning once-for-all sacrifice
v11 – The ‘daily’ sacrifice and ministration of the common priest, requires a Day of Atonement culmination

v12-14 – Ps. 110 Jubilee Day of Atonement & kingdom accession-coronation – A pre-Advent judgment with verdicts of acquittal (and Levitical Day of Atonement 'perfection') for those believers who are in the process of being sanctified = Final service of the year by which Israel, the ones being sanctified, were declared 'perfect' from all their sins; i.e., superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12

v15-16 – Citing Jer. 31:31-34, LXX – Literally a 'renewed Covenant' (kainos instead of neos), renewed divine Suzerainty Covenant – renewal of the Covenant is linked with inauguration of the antitype from Dedication-consecration (v20) to (Jubilee) Day of Atonement (v17-22)

v17 – Jubilee Day of Atonement (Lev. 16; 25-26; Dan. 8-9): Sins and lawlessness are borne away into the wilderness, the land of forgetfulness = the final remission (Lev. 16:20-22) and a reference to the Dedication-consecration types (v20). The antypical Day of Atonement expiation leaves the necessity for no further offering (no need for yearly repetition)
v19 – 'Therefore' links superlative location (Holiest of all) and action (carrying of blood into the Holiest): The Holies(t) including the entrance into the Most Holy Place, 9:3-5; 8:1-2; 4:11-16; cf. 9:11-12; 24-25; 6:19-20; etc.; i.e., superlative entrance, access, and location (through the Holy within the Most Holy within the veil); 1:3, 8, 13; 4:14-16; 6:18-20; 7:25-27; 8:1-2; 9:7-8, 11-12, 23-25; 10:12-14, 17-22; 12:2, 22-24; 13:11-12

• The phrase ‘within the veil’ appears 5 times in the Greek LXX: Four times unambiguously referring to the Holiest (Exod. 26:33; Lev. 16:2, 12, 15) where the phrase in the LXX is ‘esoteron tou katapetasmatos’ which is the very phrase used in Hebrews, and one time which is somewhat ambiguous (Num. 18:7) where the LXX phrase is ‘endothen tou katapetasmatos.’ In the NT, the word ‘veil’ katapetasma[tos] is used six times, including Heb. 6:19; 9:3; and 10:19 where it always refers to the typical division between Holy and Holiest, which ended with the death of Christ, when all the types met Antitype (Heb. 9:8). Likewise, the other three NT references further establish this identification and abolition by showing how the ‘inner veil’ of the temple was rent at Christ’s death signifying the meeting of type and antitype: Mark 15:37-38 = Matthew 27:50-52 = Luke 23:44-45.
• dia tou katapetasmatos = Inner veil torn before the Holiest, Mk. 15:38 = Mt. 27:51 = Lk. 23: 45; also symbolizes Christ incarnate as the sanctuary (Mk. 14:58 = Mt. 26:61 = Jn. 2:19-21), who tabernacled in human flesh (John 1:14); the open exposure of the Jubilee Day of Atonement redemption in Christ our Mercy-Seat (Rom. 3:23-25).

On the Day of Atonement, the one rejecting the merciful justification in the blood of the Lord’s goat was cut off with the scapegoat – this is the judgment / consummation aspect (Lev. 16:29-34). It was the last sacrifice of the sacrificial year.
 
 
 
 
 
 
 
 

v30-31 – On the Day of Atonement, the Lord wrought retribution on the sins of His people (cf. Ps. 99:8) in the blood of the substitute, the Lord’s goat, on the mercy seat of the Ark of the Covenant, but thereby judged in their favor (Lev. 16:30) – a type of the pre-Advent judgment in favor of God’s children – and also in the banishment of the scapegoat.

v32-34ab – So even as their soul was afflicted in repentance (Lev. 16:31), they were to have confidence in the atonement on their behalf ‘within the veil’ and await the return of the high priest to manifest their vindication.

v34c – Our treasure is in Heaven ‘within the veil’: Our great High Priest who is our perfect righteousness. Therefore in awaiting the returning High Priest, the one just [righteous] by faith shall live, and not die – their souls preserved and spared (Hab. 2:3-4; Rom. 1:16-17) in the verdict of the heavenly pre-Advent judgment (Day of Atonement).

v35-39 – Day of Atonement justification-acquittal as we wait for the return of the High Priest: Eschatological expection of the Advent-Parousia (cf. Mark 13:13, 33-37; Matt. 10:22; 24:13, 42-43; 25:13; Luke 21:19, 34-36; Covenant oath before heavens and earth: 'Truly I tell you, this generation shall by no means pass away until all these things take place....; Mark 13:30-31 = Matt. 24:34-35 = Luke 21:32-33)

1 Now faith is the substance of things being hoped, [the] evidence of things not being seen.

2 By this the elders obtained witness.

3 By faith we understand that the worlds have been framed by a word of God, so that not out of things appearing the things being seen have become.

4 By faith Abel offered a greater sacrifice than Cain by which he was testified to be just, God testifying over his gifts, and through it he having died yet speaks.

5 By faith Enoch was translated not to see death; and was not found, because God translated him: for before his obtained testimony to have been well-pleasing [eu'arestykenai] to God. 

6 But without faith [it is] impossible to be well-pleasing [to God]: for the [one] drawing near [proserchomenon] to God must believe that He is, and to the [ones] seeking Him out, He becomes a rewarder.

7 By faith Noah having been warned of God about the things not yet being, being moved with fear, prepared an ark for [the] salvation of his house, by which he condemned the world, and became heir of the righteousness according to faith.

8 By faith having been called Abraham obeyed to go out into a place which he is [yet] to receive for an inheritance, and went out not knowing where he went.

9 By faith he tenanted as a stranger in [the] land of, dwelling in tents with Isaac and Jacob, the co-heirs of the same promise:

10 For he looked forward to the city having the foundations, of which [the] builder and maker [is] God….

32 And what more may I say? for the times would fail me to tell of Gedeon, and [of] Barak, and [of] both Samson and Jephthae; [of] both David and Samuel, and [of] the prophets:

33 Who through faith overcame kingdoms, worked out righteousness, obtained promises, stopped [the] mouths of lions,

34 Quenched [the] power of fire, escaped [the] mouths of 
swords, acquired power from weakness, became valiant in war, caused to yield armies of foreigners.

35 Women received by resurrection their dead raised to life again; but others were beaten to death, not having accepted deliverance that they might obtain a better resurrection.

36 And others received trial by mockings and scourgings, yea, more, of bonds and of prison.

37 They were stoned, they were tried, they were sawn apart, were tempted, by murder of sword they died: they wandered about in sheepskins in goatskins; being destitute, being afflicted, being ill-treated;

38 Of whom the world was not worthy! Wandering in deserted places and mountains and caves and dens of the earth.

39 And these all, having obtained witness through the faith, did not receive the promise:

40 God concerning us having foreseen something better – that they apart from us should not be perfected.

A clear statement of the objective side of the Messianic faith by which sinners in the Old Testament obtained the declaration in Jesus Christ that they were righteous – Rom. 3:24-25: "Being justified freely by his grace through the redemption that is in Christ Jesus: whom God has set forth a Mercy seat [‘ilastyrion] through faith in His blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Cf. 9:15, "And because of this He is Mediator of a new Covenant, so that [by] death for redemption of the transgressions having occurred under the first Covenant, those being called may receive the promise of an eternal inheritance" 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

v39-40 – Promise of the full eschatological justification and redemption and restoration of the antitypical Jubilee Day of Atonement: "For by one offering He has perfected in perpetuity the [ones] being sanctified" (ch. 10:14). "For on that day shall [the priest] make an atonement for you, to cleanse you, [that] you may be clean from all your sins before the LORD" (Lev. 16:30). Even after their lives when they "by faith wrought righteouness" and their martyrdom, they still needed an eschatological forensic imputation of righteousness to justify and 'perfect' them in the pre-Advent judgment – This we see fulfilled in ch. 12:22-29.

1 So therefore also we also, having such a cloud of witnesses lying around us, having laid aside every weight, and easily besetting sin, through patience let us run the race set before us,

2 Looking to Jesus the author and finisher of [our] faith; who because of the joy set before Him endured [the] cross, having scorned [the] shame, and sat down at the right hand of the throne of God.

3 For consider the [One] having endured such gainsaying of sinners against himself, that you not grow weary, fainting in your souls. 

4 Not yet unto blood [have] you resisted wrestling against sin.

5 And you have forgotten the exhortation which [He] speaks with you as with sons, ‘My son, do not despise [the] discipline of [the] Lord, nor faint being corrected by Him:

6 For whom [the] Lord loves He disciplines, and whips every son whom He receives.

7 If you endure discipline, God is dealing with you as with sons; for who is a son whom a father does not discipline?

8-17 …. [continuing theme of affliction, heart searching, and repentance]

11 And all discipline for the present indeed does not seem to be joyous, but of grief; but afterward it gives back to the ones having been exercised through the peaceable fruit of righteousness.

12 Therefore straighten up the hands hanging along side and the having been enfeebled knees

13 ‘And make straight paths for your feet, that the lame be not turned aside, but rather be healed’

14 Follow peace with all and holiness [sanctification], without which none shall see the Lord.

15 Watching diligently lest any [are] lacking from the grace of God; lest any root of bitterness growing up disturb, and through this many be defiled.

16 lest any fornicator, or profane [one] as Esau, who for the sake of one feeding gave up his birthright.

17 For you know that indeed afterwards desiring to inheri