1 So then, indeed, the first {prote: prior arrangement} covenant had regulations of worship {latreias: ritual service}, and also an earthly sanctuary.
2 For a tabernacle {skene: sacred tent} was prepared, the first room, in which were the lampstand and the table and the presentation of the breads {prothesis: set-out loaves}, which is called the Holy Place.
3 But behind the second veil {katapetasma: inner curtain barrier} was the tabernacle called the Most Holy Place {hagia hagion: innermost sanctuary}.
4 It had a golden censer {thymiatērion: incense vessel} and the ark of the covenant {diatheke: binding agreement}, covered on all sides with gold, in which was a golden jar holding the manna, and the rod of Aaron that had budded, and the tablets of the covenant.
5 And above it were the cherubim of glory {doxa: radiant splendor} overshadowing the mercy seat, concerning which things it is not now possible to speak in detail {meros: specific aspect}.
6 Now when these things have thus been prepared, the priests continually enter into the first tabernacle {skene: sacred tent}, performing the services {latreia: acts of worship}.
7 But into the second {deuteran: inner section} only the high priest enters once each year, not without blood {haimatos: sacrificial lifeblood}, which he offers for himself and for the errors of the people.
8 The Holy Spirit {to pneuma to hagion, Divine Revealer} is indicating this: that the way {hodon: approach to God} into the holy places has not yet been revealed, while the first tabernacle is still standing.
9 Which is a parable {parabole: symbolic pattern} for the present time, according to which both gifts and sacrifices are being offered that are not able to perfect the conscience {syneidesin: inner awareness} of the one worshiping.
10 They deal only with regulations concerning foods and drinks and various ritual washings—rules for the body {sarkos: physical nature} imposed until the time of reformation {diorthosis: full restoration}.
11 But Christ {Christos, Heavenly High Priest}, having come as High Priest of the good things that have come, through the greater and more perfect tabernacle {skene: heavenly sanctuary}, not made with hands—that is, not of this creation.
12 Nor through the blood of goats and calves, but through His own blood He {Iesous, Perfect High Priest} entered once for all into the holy places, having obtained eternal redemption {lytrosin: complete deliverance}.
13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled {koinoo: ritually stained}, sanctifies for the purification of the flesh {sarx: physical body}.
14 How much more will the blood of Christ {Christos, Perfect High Priest}, who through the eternal Spirit offered Himself unblemished to God {Theos, Holy Recipient}, purify our conscience from dead works to serve the living God?
15 And because of this, He {Christos, New Covenant Mediator} is the mediator of a new covenant, so that, since a death has occurred for the redemption {apolytrosis: ransom release} of the transgressions under the first covenant, those who have been called might receive the promise of the eternal inheritance.
16 For where there is a will {diatheke: legal testament}, it is necessary that the death {thanatos: physical termination} of the one who made it be established.
17 For a will {diatheke: covenant-type will} is confirmed in the case of death {nekrois: dead persons}, since it never has force while the one who made it is alive.
18 Therefore, not even the first {prote: original in sequence} covenant was inaugurated without blood {haima: life-signifying substance}.
19 For when every commandment {entole: authoritative requirement} according to the law had been spoken by Moses to all the people, having taken the blood of the calves with water and scarlet wool and hyssop, he sprinkled both the book {biblion: covenant record} itself and all the people.
20 Saying, “This is the blood of the covenant {diatheke: binding agreement} which God {Theos, Covenant Law Giver} commanded for you.”
21 And likewise he sprinkled with the blood both the tabernacle {skene: sacred dwelling} and all the vessels {skeue: ritual implements} of the ministry.
22 And almost all things are purified with blood {haima: sacrificial life} according to the law, and without the shedding of blood there is no forgiveness {aphesis: complete release}.
23 Therefore it was necessary for the copies {hypodeigmata: earthly models pointing to heaven} of the things in the heavens to be purified with these, but the heavenly things themselves with better sacrifices {thysiais: ritual offerings for purification} than these.
24 For Christ {Christos, Heavenly High Priest} did not enter holy places made by human hands, which are copies of the true realities, but into heaven itself, now to appear before the face of God {Theos, Majestic Presence} on our behalf.
25 Nor was it in order that He {Christos, Once-for-all High Priest} should offer Himself often, just as the high priest enters into the holy places year by year with blood not His own {allotrio: belonging to another}.
26 For then it would have been necessary for Him {Christos, Once-for-all Offering} to suffer often from the foundation of the world; but now, once at the completion {sunteleia: climactic end} of the ages, He has appeared for the removal of sin through the sacrifice of Himself.
27 And inasmuch as it is appointed for men to die once {hapax: one occasion}, after this comes judgment {krisis: decisive verdict}.
28 In this way, Christ {Christos, Anointed Redeemer} also, having been offered once to bear the sins {hamartias: acts of wrongdoing} of many, will appear a second time, apart from sin, to those who eagerly wait for Him, for salvation.