Veritable King James Version
1Now even the first covenant had regulations for worship and an earthly sanctuary.
2For a tabernacle was prepared: the first section, in which were the lampstand, the table, and the bread of the Presence; it is called the Holy Place.
3Behind the second curtain was a second section called the Most Holy Place,
4having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant.
5Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties,
7but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.
8By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing
9(which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,
10but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
11But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tabernacle (not made with hands, that is, not of this creation)
12He entered once for all into the holy places, not by means of the blood of goats and calves but by means of His own blood, thus securing an eternal redemption.
13For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh,
14how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God.
15Therefore He is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.
16For where a will is involved, the death of the one who made it must be established.
17For a will takes effect only at death, since it is not in force as long as the one who made it is alive.
18Therefore not even the first covenant was inaugurated without blood.
19For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
20saying, “This is the blood of the covenant that God commanded for you.”
21And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship.
22Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness.
23Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.
24For Christ has entered, not into holy places made with hands, which are copies of the true ones, but into heaven itself, now to appear in the presence of God on our behalf.
25Nor was it to offer Himself repeatedly, as the high priest enters the holy places every year with blood not his own,
26for then He would have had to suffer repeatedly since the foundation of the world. But as it is, He has appeared once for all at the end of the ages to put away sin by the sacrifice of Himself.
27And just as it is appointed for people to die once, and after that comes judgment,
28so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for Him. Chapter 10 The Epistle to the Hebrews, Chapter 10 – VKJV
Translation notes
“First covenant” (πρώτη): Adjective referring to the Mosaic covenant; omitted “covenant” in some manuscripts but implied contextually from chapter 8. Theological implication: Contrasts old system with new (cf. Hebrews 8:13). “Regulations for worship” (δικαιώματα λατρείας): Δικαιώματα plural noun for ordinances or justified practices; λατρείας genitive of worship/service, emphasizing ritual aspects (cf. Exodus 25-31, Leviticus 1-7). “Earthly sanctuary” (ἅγιον κοσμικόν): Ἅγιον “holy place,” κοσμικόν “worldly” or “earthly,” contrasting heavenly (cf. Hebrews 9:11,24); modernized for clarity without losing transience implication. “Tabernacle was prepared” (σκηνὴ κατεσκευάσθη): Aorist passive κατεσκευάσθη “constructed” or “set up”; evokes Exodus 40. “First section” (πρώτη): Literally “first,” referring to outer compartment; “lampstand” (λυχνία), “table” (τράπεζα), “bread of the Presence” (πρόθεσις τῶν ἄρτων): Direct references to Exodus 25:23-40; “Presence” translates πρόθεσις as divine setting forth. “Holy Place” (Ἅγια): Plural neuter, often “Holy Places,” but singularized for modern readability as the outer room. “Behind the second curtain” (μετὰ… τὸ δεύτερον καταπέτασμα): Prepositional phrase indicating separation; καταπέτασμα “veil” (cf. Exodus 26:31-33, Matthew 27:51 for tearing symbolizing access). “Most Holy Place” (Ἅγια Ἁγίων): Superlative, inner sanctum; capitalized for sanctity. “Golden altar of incense” (χρυσοῦν θυμιατήριον): Θυμιατήριον can mean censer or altar; context favors altar (Exodus 30:1-10), though some interpret as censer due to placement debate; chosen for traditional view. Theological: Symbolizes prayer (cf. Psalm 141:2, Revelation 8:3). “Ark of the covenant” (κιβωτὸς τῆς διαθήκης): Exodus 25:10-22; “covered… with gold” (περικεκαλυμμένη… χρυσίῳ) perfect passive participle, emphasizing sanctity. “Golden urn… manna” (στάμνος χρυσῆ… μάννα): Exodus 16:33-34; “Aaron’s staff” (ῥάβδος Ἀαρών): Numbers 17:10; “tablets of the covenant” (πλάκες τῆς διαθήκης): Exodus 31:18. Items symbolize provision, authority, law. “Cherubim of glory” (χερουβὶν δόξης): Mythical guardians (Exodus 25:18-22); “glory” (δόξης) genitive, divine presence (cf. Ezekiel 10). “Overshadowing” (κατασκιάζοντα): Present participle, continuous protection; “mercy seat” (ἱλαστήριον): Propitiatory lid, where atonement occurs (Leviticus 16:14-15); theological: Prefigures Christ’s propitiation (Romans 3:25). “Of these things we cannot now speak in detail” (ὑπὲρ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος): Parenthetical aside; μέρος “part by part,” implying brevity for argumentative focus on superiority.
“These preparations… made” (τούτων… κατεσκευασμένων): Genitive absolute, setting scene; κατεσκευασμένων perfect passive participle, completed setup. “Priests go regularly” (εἰσίασιν… πάντοτε): Present indicative εἰσίασιν, repeated entry; πάντοτε “continually,” emphasizing ongoing access to outer area (cf. Numbers 28:3-8 for daily duties). “Performing… duties” (τὰς λατρείας ἐπιτελοῦντες): Present participle, fulfilling worship; λατρείας same as v.1. “Only the high priest” (μόνος ὁ ἀρχιερεύς): Restriction (Leviticus 16); “once a year” (ἅπαξ τοῦ ἐνιαυτοῦ): Day of Atonement (Yom Kippur). “Not without… blood” (οὐ χωρὶς αἵματος): Double negative for emphasis; offers (προσφέρει) present tense, general. “Unintentional sins” (ἀγνοημάτων): Literally “ignorances,” sins of error (Leviticus 4:2, Numbers 15:22-29); theological: Limited atonement under old system. “Holy Spirit indicates” (δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου): Present participle δηλοῦντος, revealing; Πνεύματος capitalized as deity. Theological: Spirit as interpreter of types (cf. 2 Peter 1:20-21). “Way… not yet opened” (μὴ πώ φανερωθῆναι τὴν ὁδόν): Aorist infinitive passive, not manifested; access to God restricted. “As long… standing” (ἔτι… ἑστώσης): Present participle ἑστώσης, enduring existence; implies temple’s symbolic temporality (fulfilled in AD 70 destruction?). “Symbolic” (παραβολή): Parable or figure; “present age” (καιροῦ τοῦ ἐνεστηκότος): Perfect participle ἐνεστηκότος, current era pre-Christ’s full revelation. “Cannot perfect… conscience” (μὴ δυνάμεναι… τελειῶσαι): Present participle, inability; συνείδησιν “conscience,” inner moral sense (cf. Hebrews 9:14, 10:22 for cleansing under new covenant). Theological: External rituals vs. internal transformation (Jeremiah 31:33-34). “Deal only with” (μόνον ἐπί): Restriction to externals; “food… drink… washings” (βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς): References to Levitical purity laws (Leviticus 11, Numbers 19); βαπτισμοῖς “immersions” or “washings.” “Regulations for the body” (δικαιώματα σαρκός): Fleshly ordinances; “imposed until” (μέχρι… ἐπικείμενα): Present participle ἐπικείμενα, lying upon; “time of reformation” (καιροῦ διορθώσεως): διορθώσεως “setting straight,” new covenant era (cf. Hebrews 1:2, Galatians 4:4).
“Christ appeared” (Χριστὸς… παραγενόμενος): Aorist participle παραγενόμενος, arrival; name explicit. “High priest of the good things” (ἀρχιερεὺς τῶν γενομένων ἀγαθῶν): Γενομένων perfect participle, realized blessings (some MSS “to come,” but NA28 favors “that have come”); theological: Fulfillment in Christ (cf. Hebrews 10:1). “Greater and more perfect tabernacle” (μείζονος καὶ τελειοτέρας σκηνῆς): Comparatives, superior; τελειοτέρας “more complete.” “Not made with hands” (οὐ χειροποιήτου): Negative adjective, divine origin (cf. Mark 14:58, Acts 7:48); “not of this creation” (οὐ ταύτης τῆς κτίσεως) explanatory parenthesis. “Entered once for all” (εἰσῆλθεν ἐφάπαξ): Aorist indicative, singular entry; ἐφάπαξ key term for finality (cf. Hebrews 7:27, 9:26-28). “Holy places” (τὰ ἅγια): Plural, heavenly sanctuary. “By means of… blood” (διὰ… αἵματος): Instrumental; “His own” (ἰδίου) emphasizes self-sacrifice. “Securing… redemption” (εὑράμενος… λύτρωσιν): Aorist middle participle εὑράμενος “obtaining”; αἰωνίαν “eternal,” permanent liberation (cf. Exodus 21:30 for ransom concept). Theological: Christ’s death achieves what animal blood previews. “Blood of goats and bulls” (αἷμα τράγων καὶ μόσχων): Leviticus 16:15; “sprinkling… ashes” (σποδὸς δαμάλεως ῥαντίζουσα): Numbers 19:9,17 for red heifer ritual. “Sanctify… purification of the flesh” (ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα): Present tense, external cleansing. “How much more” (πόσῳ μᾶλλον): Rhetorical comparative; “blood of Christ” central. “Through the eternal Spirit” (διὰ Πνεύματος αἰωνίου): Instrumental, Holy Spirit’s role (capitalized); some interpret “eternal spirit” as Christ’s, but context favors divine Spirit (cf. Isaiah 42:1, Matthew 12:28). “Offered Himself without blemish” (προσήνεγκεν ἑαυτὸν ἄμωμον): Aorist, voluntary; ἄμωμον “unblemished,” like sacrificial lambs (Exodus 12:5, 1 Peter 1:19). “Purify our conscience” (καθαριεῖ… συνείδησιν): Future indicative, assured; “from dead works” (ἀπὸ νεκρῶν ἔργων) prepositional, ineffective or sinful deeds (cf. Hebrews 6:1). “To serve the living God” (λατρεύειν Θεῷ ζῶντι): Infinitive purpose, true worship (cf. Romans 12:1, 1 Thessalonians 1:9). Theological: Shift from external to internal, temporary to eternal.
“Therefore He is” (μεσίτης… ἐστίν): Present indicative, ongoing role; μεσίτης “mediator” (cf. Hebrews 8:6, 12:24). “New covenant” (καινῆς διαθήκης): Καινῆς qualitative newness (Jeremiah 31:31). “Those who are called” (οἱ κεκλημένοι): Perfect passive participle, divinely summoned (cf. Hebrews 3:1, Romans 8:28). “Promised eternal inheritance” (ἐπαγγελίας… κληρονομίας αἰωνίου): Genitive, Abrahamic promises realized eternally (cf. Hebrews 11:8-10, Galatians 3:29). “Death has occurred” (θανάτου γενομένου): Aorist participle, Christ’s death. “Redeems… transgressions” (ἀπολυτρώσεως τῶν… παραβάσεων): Redemption from violations under old covenant (cf. Romans 3:25). Theological: Retroactive efficacy. “Where a will” (ὅπου γὰρ διαθήκη): Play on διαθήκη as both “covenant” and “testament/will”; legal analogy. “Death… established” (θάνατον ἀνάγκη φέρεσθαι): Necessity infinitive, proof required. “Takes effect only at death” (ἐπὶ νεκροῖς βεβαία): Βεβαία “confirmed”; not in force (ἰσχύει) while alive. “Inaugurated without blood” (ἐγκεκαίνισται… ἄνευ αἵματος): Perfect passive ἐγκεκαίνισται “dedicated” (Exodus 24:3-8). “Declared by Moses” (λαληθείσης… Μωϋσέως): Aorist passive participle, spoken. “Blood of calves and goats” (αἷμα τῶν μόσχων καὶ τῶν τράγων): Exodus 24:5-8; added elements “water… wool… hyssop” from tradition or Leviticus 14:4-7. “Sprinkled” (ἐράντισεν): Aorist, purification act. “This is the blood” (τοῦτο τὸ αἷμα): Quote from Exodus 24:8; “covenant… commanded” (διαθήκης ἧς ἐνετείλατο). “In the same way” (ὁμοίως): Similarly for tabernacle (Exodus 40:9-10, Leviticus 8:10-11). “Vessels used in worship” (σκεύη τῆς λειτουργίας): Implements of service. “Almost everything” (σχεδὸν πάντα): Exception for some non-blood purifications (e.g., Leviticus 5:11-13); “purified with blood” (καθαρίζεται ἐν αἵματι). “Without… shedding of blood… no forgiveness” (χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις): Ἁιματεκχυσίας “blood-pouring,” key axiom; ἄφεσις “release” or remission (cf. Leviticus 17:11, Matthew 26:28). Theological: Blood as life, essential for atonement.
“It was necessary” (ἀνάγκη): Impersonal, logical requirement; “copies” (ὑποδείγματα): Patterns or antitypes (cf. Hebrews 8:5). “Heavenly things… better sacrifices” (αὐτὰ… τὰ ἐπουράνια… κρείττοσι θυσίαις): Plural θυσίαις, but refers to Christ’s singular (v.26); superior quality. Theological: Heavenly purification implies Christ’s blood’s transcendent efficacy. “Christ has entered” (εἰσῆλθεν Χριστός): Aorist, completed; “not into… made with hands” (οὐ… χειροποιήτα): Contrast (cf. v.11). “Copies of the true” (ἀντίτυπα τῶν ἀληθινῶν): Antitypes vs. genuine. “Into heaven itself” (εἰς αὐτὸν τὸν οὐρανόν): Ultimate reality; “appear… presence” (ἐμφανισθῆναι τῷ προσώπῳ): Aorist infinitive passive, intercession (cf. Romans 8:34). “On our behalf” (ὑπὲρ ἡμῶν): Substitutionary. “Nor… repeatedly” (οὐδ’ ἵνα… πολλάκις): Purpose negation; contrasts annual entry (Leviticus 16). “With blood not his own” (ἐν αἵματι ἀλλοτρίῳ): Animal blood. “Suffer repeatedly” (πολλάκις παθεῖν): Infinitive, hypothetical; “foundation of the world” (καταβολῆς κόσμου): Pre-creation (cf. Matthew 13:35, Ephesians 1:4). “Appeared once for all” (πεφανέρωται ἅπαξ): Perfect indicative πεφανέρωται, manifested; ἅπαξ variant of ἐφάπαξ. “End of the ages” (συντελείᾳ τῶν αἰώνων): Consummation (cf. Hebrews 1:2, 1 Corinthians 10:11). “Put away sin” (ἀθέτησιν ἁμαρτίας): Annulment; “sacrifice of Himself” (θυσίας αὐτοῦ). Theological: Finality of atonement. “Appointed for people” (ἀποκεῖται τοῖς ἀνθρώποις): Present middle, destined; ἀνθρώποις gender-neutral “people.” “Die once… judgment” (ἅπαξ ἀποθανεῖν… κρίσις): Universal principle (cf. Genesis 3:19, Romans 5:12); analogy to Christ’s singularity. “Having been offered once” (ἅπαξ προσενεχθείς): Aorist passive participle. “Bear the sins of many” (ἀνενεγκεῖν ἁμαρτίας πολλῶν): Infinitive, carry away (Isaiah 53:12, 1 Peter 2:24). “Appear a second time” (ἐκ δευτέρου ὀφθήσεται): Future passive, parousia (cf. Hebrews 10:37, Acts 1:11). “Not to deal with sin” (χωρὶς ἁμαρτίας): Without sin-bearing. “To save… waiting” (εἰς σωτηρίαν… ἀπεκδεχομένοις): Purpose; present participle ἀπεκδεχομένοις, eager expectation (cf. Philippians 3:20, Titus 2:13). Theological: First coming for sin, second for salvation consummation.
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