Hebreus 9

7 traduções · lido através de 12 tradições.

NCB · Nova Bíblia do Consenso

¹Now therefore indeed even the first tabernacle had regulations for divine service, and its earthly sanctuary. ²For a tabernacle was prepared, the first one, in which were the lampstand and the table and the setting-forth of the loaves, which is called the Holy Place. ³And after the second veil was the tabernacle which is called the Holy of Holies, ⁴having a golden censer and the ark of the covenant overlaid on all sides with gold, in which was a golden jar holding the manna, and the rod of Aaron that budded, and the tablets of the covenant; ⁵and above it cherubim of glory overshadowing the mercy seat; concerning these things we cannot now speak in detail. ⁶Now with these things having been thus prepared, the priests go continually into the first tabernacle, accomplishing the divine services; ⁷but into the second, the high priest alone goes once a year, not without blood, which he offers for himself and for the errors of the people. ⁸The Spirit the Holy indicating this, that the way into the Holy Places has not yet been revealed while the first tabernacle is still standing; ⁹which is a symbol for the present time, according to which both gifts and sacrifices are offered that cannot make the one performing the divine service perfect in conscience, ¹⁰consisting only in foods and drinks and various washings, fleshly regulations imposed until a time of setting things right. ¹¹But Christ, having come as a high priest of the good things that have come, through the greater and more perfect tabernacle, not made by hand, that is to say, not of this creation, ¹²and not through the blood of goats and calves, but through his own blood, he entered once for all into the Holy Places, having obtained eternal redemption. ¹³For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the cleanness of the flesh, ¹⁴how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to perform divine service to the living God? ¹⁵And for this reason he is the mediator of a new covenant, so that, a death having taken place for the redemption of the transgressions under the first covenant, those who have been called may receive the promise of the eternal inheritance. ¹⁶For where a testament is, the death of the one having made the testament must necessarily be brought forward. ¹⁷For a testament is valid over dead victims, since it is never in force while the one having made the testament lives. ¹⁸Therefore not even the first was inaugurated without blood. ¹⁹For when every commandment according to the law had been spoken by Moses to all the people, he took the blood of the calves and of the goats, with water and scarlet wool and hyssop, and he sprinkled both the book itself and all the people, ²⁰saying, “This is the blood of the covenant which God has commanded for you.” ²¹And in the same way he sprinkled with the blood both the tabernacle and all the vessels of the public service. ²²And according to the law, nearly all things are cleansed with blood, and without blood-shedding there is no remission. ²³It was therefore necessary for the copies of the things in the heavens to be cleansed with these, but the heavenlies themselves with better sacrifices than these. ²⁴For Christ did not enter into Holy Places made by hand, representations of the true things, but into heaven itself, now to appear before the face of God for us; ²⁵nor was it to offer himself often, just as the high priest enters into the Holy Places year by year with blood not his own; ²⁶since then he would have had to suffer often from the foundation of the world. But now once at the consummation of the ages he has been revealed to put away sin through the sacrifice of himself. ²⁷And inasmuch as it is appointed for men to die once, and after this comes judgment, ²⁸so Christ also, having been offered once to bear the sins of many, will appear a second time, apart from sin, to those who eagerly await him for salvation.

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No que as tradições concordam

Universally across all families, Christians affirm that the earthly tabernacle and its repetitive animal sacrifices provided only temporary purification for the flesh, whereas Christ entered the heavenly sanctuary once for all with his own blood to secure eternal redemption. However, the implications of this 'once-for-all' sacrifice are highly disputed; traditions are strongly divided over whether it definitively precludes understanding the Eucharist as a propitiatory sacrifice, with some… Faça login para ler o consenso completo →

Onde as tradições diferem

The 'once-for-all' nature of Christ's sacrifice definitively precludes any doctrine that understands the Eucharist as a propitiatory or repeated sacrifice.
catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM
The Eucharistic liturgy is a mysterious participation in, and re-presentation of, Christ's single, eternal offering in the heavenly sanctuary.
catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: DENY
The Lord's Supper is fundamentally a testament and a promise of forgiveness given by God, rather than an expiatory sacrifice offered by humans.
catholic: DENY; lutheran: AFFIRM; baptist: QUALIFY; anabaptist: QUALIFY
The Lord's Supper is strictly a memorial of Christ's completed historical sacrifice.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; restorationist: AFFIRM
The phrase 'bear the sins of many' indicates a universal, unlimited atonement available to all humanity.
reformed: DENY; methodist: AFFIRM
The 'eternal redemption' obtained by Christ's blood secures a definite, efficacious atonement specifically for the elect.
reformed: AFFIRM; methodist: DENY
The requirement of shed blood for remission establishes the absolute necessity of Christ's penal substitutionary death.
anglican: QUALIFY; baptist: AFFIRM
The 'blood of Christ' signifies his perfect, indestructible life released through death to purify the conscience.
anglican: QUALIFY
The abrogation of the old covenant prohibits bringing physical Jewish elements, such as priestly vestments or mechanical instruments, into Christian worship.
catholic: DENY; reformed: AFFIRM; restorationist: AFFIRM
The physical divisions of the earthly tabernacle typologically represent the progression from the Old Law to the New Covenant and heavenly glory.
catholic: AFFIRM; adventist: DENY
The 'greater and more perfect tabernacle' represents the true, spiritual Church composed of regenerated believers.
anabaptist: AFFIRM; adventist: DENY
The judgment immediately following physical death is the 'particular judgment' of the soul, distinct from the final judgment at the Second Coming.
orthodox: AFFIRM; adventist: DENY
The necessity of contacting Christ's blood for the remission of sins is conceptually linked to the waters of baptism.
baptist: DENY; anabaptist: QUALIFY; restorationist: AFFIRM
The 'divers washings' of the old covenant provided only external purification, confirming that water baptism does not regenerate the conscience.
baptist: AFFIRM; restorationist: DENY
The shedding of blood for remission grounds the theology of the Sacrament of Penance and devotions to the Precious Blood.
catholic: AFFIRM; baptist: DENY

Como cada tradição interpreta

Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.

Catholic

The author argues for the superiority of Christ's new covenant over the old by contrasting their respective sanctuaries, priests, and sacrifices. The earthly tabernacle (vv. 1-10) featured repetitive animal sacrifices by mortal priests who passed through a veil into the Holy of Holies, achieving only ritual purity of the flesh and temporary covering for sin. In contrast, Christ, the true and final high priest, has passed through the greater, heavenly tabernacle (vv. 11-12, 24). By shedding his own blood, he accomplished an eternal redemption, cleansing the conscience itself (vv. 13-14) and definitively inaugurating the new covenant (vv. 15-22). Unlike the repeated Levitical sacrifices, Christ's suffering and self-offering are 'once for all' at the climax of the ages, definitively putting away sin (vv. 25-28). Reception: In the Catholic communion, Hebrews 9 is the premier text navigating the relationship between Christ's unique historical sacrifice and the Church's continuing liturgical sacrifice. Both Latin and Eastern sources read the chapter sacramentally and typologically. Thomas Aquinas interprets the physical divisions of the tabernacle (vv. 1-5) as figures of salvation history: the outer tent representing the Old Law, and the Holy of Holies prefiguring both the New Covenant Church and heavenly glory. Verses 25-28 present a classic theological crux: if Christ was offered 'once,' how can the Church offer a daily sacrifice? The Eastern Father John Chrysostom resolved this by insisting the Church does not offer a 'different' or 'repeated' sacrifice, but rather the anamnesis (memorial) of the exact same, once-for-all sacrifice. The Council of Trent codified this for the Latin Church, teaching that the Mass is the unbloody re-presentation of the bloody sacrifice offered once on the cross, making Christ's eternal redemption (v. 12) continually present without multiplying his death. The Magisterium relies on verses 11 and 24 to locate the ultimate Christian liturgy not merely in earthly buildings, but in the heavenly sanctuary where Christ permanently intercedes.

Eastern Orthodox

The author contrasts the earthly sanctuary and rituals of the first covenant with the heavenly sanctuary of the new covenant. The first tabernacle featured a Holy Place and a Holy of Holies, into which the high priest entered only once a year with animal blood to cover sins. This earthly setup was merely a copy and a shadow. In contrast, Christ, the true High Priest, has entered the greater, uncreated, heavenly tabernacle once for all. By offering His own blood rather than the blood of goats and calves, He secured eternal redemption, cleansing the conscience from dead works. Because a testament requires the death of the testator, Christ's death activates the new covenant, putting away sin and preparing for His second appearance to bring final salvation to those waiting for Him. Reception: Eastern Orthodox tradition receives Hebrews 9 as a master key for both its Eucharistic theology and its Mariology. The chapter's description of the Old Testament tabernacle and its sacred vessels (verses 2-4) is read typologically by the patristic consensus as prefiguring the Theotokos (the Virgin Mary). The golden censer, the ark overlaid with gold, the pot holding the manna, and Aaron’s rod that budded are all understood as types of Mary, who contained the uncontainable God and bore Christ, the true Bread of Life and the eternal High Priest. Furthermore, verses 24-28 form the scriptural bedrock for the Orthodox understanding of the Eucharistic sacrifice. Because Christ entered the heavenly sanctuary 'once for all' (ephapax) and does not offer Himself often, the Divine Liturgy is never seen as a new, repeated, or supplementary sacrifice. Rather, as articulated by John Chrysostom, the earthly liturgy is a mysterious participation in, and manifestation of, that single, eternal, heavenly offering. Verse 27 ('appointed unto men once to die, and after this the judgment') is strictly interpreted by Orthodox eschatology as referring to the 'particular judgment' of the soul immediately following physical death, distinguishing it from the final, universal judgment at Christ's second coming (verse 28).

Oriental Orthodox

The author of Hebrews contrasts the earthly tabernacle and its provisional, repetitive animal sacrifices with the superior, heavenly sanctuary. Christ is presented as the ultimate High Priest who bypassed the inadequate old covenant system, entering the true Holy of Holies once for all. By offering His own blood rather than that of goats and calves, He secured eternal redemption and inaugurated a new covenant that effectively cleanses the conscience from dead works. Reception: In the Oriental Orthodox tradition, this chapter is a primary locus for both miaphysite Christology and rich Marian typology. Doctrinally, Saint Cyril of Alexandria utilized the description of Christ entering the holy place with His own blood to defend the indivisible unity of the Incarnate Word against dual-subject Christologies. He argued that it was the one unified Word who offered Himself; Christ is simultaneously the High Priest who offers and the spotless victim whose divine, life-giving blood is shed. Furthermore, the detailed inventory of the tabernacle's furnishings is thoroughly received across the Coptic, Syriac, and Armenian traditions as a prophetic map of the Incarnation. The tabernacle, the ark of the covenant overlaid on all sides with gold, the golden pot holding the manna, and Aaron's rod that budded are interpreted as pristine types of the Theotokos, who bore the uncontainable divine presence without being consumed.

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WEB · World English Bible

¹Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary. ²For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place. ³After the second veil was the tabernacle which is called the Holy of Holies, ⁴having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant; ⁵and above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail. ⁶Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, ⁷but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people. ⁸The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing. ⁹This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect, ¹⁰being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation. ¹¹But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, ¹²nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. ¹³For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh, ¹⁴how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God? ¹⁵For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. ¹⁶For where a last will and testament is, there must of necessity be the death of him who made it. ¹⁷For a will is in force where there has been death, for it is never in force while he who made it lives. ¹⁸Therefore even the first covenant has not been dedicated without blood. ¹⁹For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the 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 which God has commanded you.” ²¹He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood. ²²According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. ²³It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these. ²⁴For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; ²⁵nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, ²⁶or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. ²⁷Inasmuch as it is appointed for men to die once, and after this, judgment, ²⁸so Christ also, 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.

KJV · King James Version

¹Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. ²For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. ³And after the second veil, the tabernacle which is called the Holiest of all; ⁴Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; ⁵And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. ⁶Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. ⁷But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: ⁸The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: ⁹Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; ¹⁰Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. ¹¹But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; ¹²Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. ¹³For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: ¹⁴How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? ¹⁵And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. ¹⁶For where a testament is, there must also of necessity be the death of the testator. ¹⁷For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. ¹⁸Whereupon neither the first testament was dedicated without blood. ¹⁹For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, ²⁰Saying, This is the blood of the testament which God hath enjoined unto you. ²¹Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. ²²And almost all things are by the law purged with blood; and without shedding of blood is no remission. ²³It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. ²⁴For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: ²⁵Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; ²⁶For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. ²⁷And as it is appointed unto men once to die, but after this the judgment: ²⁸So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

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Diferenças que mudam o sentido (65)

v2 [lexical]: "was prepared" vs "made" vs "was set up" — “made” (KJV, WEBSTER, DRC) vs “was prepared In” (WEB) vs “prepared” (ASV) vs “was prepared” (YLT) vs “was set up” (DARBY)
v2 [grammatical]: phrasing of relative location ("wherein was" vs "in which were") — “were” (ASV, DRC) vs “part were” (WEB) vs “wherein was” (KJV) vs “in which both” (YLT) vs “in which were both” (DARBY) vs “in which” (WEBSTER)
v2 [lexical]: "candlestick" vs "lampstand" — “candlestick and” (KJV, ASV, DARBY, WEBSTER) vs “lamp stand” (WEB) vs “lamp-stand” (YLT) vs “candlesticks” (DRC)
v2 [lexical]: "showbread" vs "bread of the presence" vs "setting forth of loaves" — “show bread” (WEB) vs “shewbread” (KJV) vs “showbread” (ASV) vs “bread of the presence” (YLT) vs “exposition of the loaves” (DARBY) vs “show-bread” (WEBSTER) vs “setting forth of loaves” (DRC)
v2 [lexical]: "Holy" vs "Holy Place" vs "the sanctuary" — “Holy” (YLT, DARBY, DRC) vs “Holy Place” (WEB, ASV) vs “the sanctuary” (KJV, WEBSTER)
v3 [grammatical]: differences in articles and the verb "was" — “veil the” (KJV, ASV, DRC) vs “was” (WEB) vs “vail a” (YLT) vs “a” (DARBY) vs “vail” (WEBSTER)
v3 [lexical]: "Holy" vs "Holiest" — “Holy” (WEB, ASV, YLT, DARBY, DRC) vs “the Holiest” (KJV, WEBSTER)
v3 [lexical]: "Holies" vs "all" — “Holies” (WEB, ASV, YLT, DARBY, DRC) vs “all” (KJV, WEBSTER)
v4 [grammatical]: participial phrase vs relative clause — “having a” (WEB, ASV, YLT, DARBY, DRC) vs “Which had the” (KJV, WEBSTER)
v4 [lexical]: "censer" vs "altar of incense" — “censer” (KJV, YLT, DARBY, WEBSTER, DRC) vs “altar of incense” (WEB, ASV)
v4 [grammatical]: phrasing of relative clause and verb presence — “in which a” (WEB, DRC) vs “wherein was the” (KJV) vs “a” (ASV) vs “in which is” (YLT) vs “in which were” (DARBY) vs “in which” (WEBSTER)
v4 [grammatical]: "that had" vs "holding" vs "having" — “that had” (KJV, WEBSTER, DRC) vs “holding the” (WEB, ASV) vs “having the” (YLT) vs “the” (DARBY)
v4 [lexical]: "budded" vs "sprouted" vs "blossomed" — “budded” (WEB, KJV, ASV, YLT, WEBSTER) vs “had sprouted” (DARBY) vs “had blossomed” (DRC)
v4 [lexical]: "tables" vs "tablets" — “tables” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “tablets” (WEB)
v4 [lexical]: (vv 4, 20) "covenant" vs "testament" — “covenant” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “testament” (DRC)
v5 [lexical]: "over" vs "above" — “over” (KJV, YLT, WEBSTER, DRC) vs “above” (WEB, ASV, DARBY)
v5 [grammatical]: plural marker variations ("cherubim" vs "cherubims") and verb inclusion — “cherubim” (WEB, ASV, YLT, DARBY, WEBSTER) vs “the cherubims” (KJV) vs “were” (DRC)
v5 [lexical]: "overshadowing" vs "shadowing" — “overshadowing” (WEB, ASV, YLT, DRC) vs “shadowing” (KJV, DARBY, WEBSTER)
v5 [lexical]: "mercy seat" vs "propitiatory" vs "concerning" — “mercyseat of” (KJV, ASV, WEBSTER) vs “concerning” (YLT, DARBY) vs “mercy seat” (WEB) vs “propitiatory” (DRC)
v5 [lexical]: "particularly" vs "in detail" vs "severally" — “particularly” (KJV, YLT, WEBSTER) vs “now in detail” (WEB) vs “severally” (ASV) vs “in detail” (DARBY) vs “now” (DRC)
v6 [grammatical]: participle ("having been") vs finite verb ("were") vs "being" — “having been” (WEB, ASV, YLT) vs “were” (KJV, WEBSTER) vs “being” (DARBY, DRC)
v7 [grammatical]: "in the year" vs "every year" vs "a year" — “in the” (WEB, ASV, YLT) vs “every” (KJV, WEBSTER) vs “a” (DARBY, DRC)
v7 [grammatical]: verb tense/aspect ("offers" vs "offered" vs "doth offer") — “offers” (WEB, DARBY) vs “offered” (KJV, WEBSTER) vs “offereth” (ASV, DRC) vs “doth offer” (YLT)
v7 [lexical]: "himself" vs "his own" — “himself” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his own” (DRC)
v7 [lexical]: "errors of the people" vs "people's ignorance" — “errors of the people” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “people’s ignorance” (DRC)
v8 [lexical]: translation of Spirit/Ghost and verb choice for indicating/signifying — “Spirit” (ASV, WEBSTER) vs “Spirit is indicating” (WEB) vs “Ghost this signifying” (KJV) vs “Spirit evidencing” (YLT) vs “Spirit shewing” (DARBY) vs “this” (DRC)
v8 [lexical]: "first" vs "former" vs "holy places" — “first” (WEB, KJV, ASV, DARBY, WEBSTER) vs “holy places the” (YLT) vs “former” (DRC)
v8 [grammatical]: tense and participle phrasing for "standing" — “was yet” (KJV, WEBSTER, DRC) vs “still” (WEB) vs “is” (ASV) vs “having a” (YLT) vs “has its” (DARBY)
v10 [lexical]: "reformation" vs "setting things right" vs "correction" — “reformation” (WEB, KJV, ASV, WEBSTER) vs “imposed upon them” (YLT) vs “setting things right” (DARBY) vs “correction” (DRC)
v11 [grammatical]: "having" vs "being" — “being” (KJV, YLT, DARBY, WEBSTER, DRC) vs “having” (WEB, ASV)
v11 [grammatical]: plural "hands" vs singular "hand" — “hands” (WEB, KJV, ASV, YLT, WEBSTER) vs “hand” (DARBY, DRC)
v11 [lexical]: "creation" vs "building" — “creation” (WEB, ASV, YLT, DARBY, DRC) vs “building” (KJV, WEBSTER)
v12 [grammatical]: connectors and prepositions ("nor" vs "neither" vs "through") — “Neither by the” (KJV, WEBSTER, DRC) vs “nor yet through” (WEB, ASV) vs “through” (YLT) vs “nor” (DARBY)
v12 [grammatical]: conjunction choice ("and" vs "or") — “and” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “or of” (DRC)
v12 [grammatical]: preposition choice ("by" vs "through") — “by” (KJV, DARBY, WEBSTER, DRC) vs “through” (WEB, ASV, YLT)
v12 [lexical]: "holy place" vs "holies" vs "places" — “holy place” (WEB, KJV, ASV, WEBSTER) vs “places age-during redemption” (YLT) vs “of holies” (DARBY) vs “holies” (DRC)
v13 [lexical]: "purifying" vs "cleanness" vs "purity" — “purifying” (KJV, YLT, WEBSTER) vs “cleanness” (WEB, ASV) vs “purity” (DARBY) vs “cleansing” (DRC)
v14 [stylistic]: phrasing of comparative ("more shall" vs "will" vs "rather") — “more shall” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “rather” (DARBY)
v14 [grammatical]: preposition choice ("through" vs "by") — “through” (WEB, KJV, ASV, YLT, WEBSTER) vs “by” (DARBY, DRC)
v14 [textual]: textual variant reading "eternal" vs "Holy" Spirit — “eternal Spirit offered” (WEB, KJV, ASV, DARBY, WEBSTER) vs “age-during did offer” (YLT) vs “Holy Ghost” (DRC)
v14 [lexical]: "without spot" vs "defect" vs "blemish" — “without spot to” (KJV, WEBSTER) vs “defect” (WEB) vs “blemish unto” (ASV) vs “unblemished” (YLT) vs “spotless” (DARBY) vs “unspotted unto” (DRC)
v14 [textual]: textual variant reading "your" vs "our" conscience, and synonym choices for cleansing — “cleanse” (WEB, ASV, WEBSTER) vs “purify” (YLT, DARBY) vs “purge your” (KJV) vs “cleanse our” (DRC)
v14 [lexical]: "serve" vs "worship" — “serve” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “worship” (DARBY)
v15 [grammatical]: definite article vs demonstrative pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “those” (DRC)
v15 [grammatical]: modal verb choice ("may" vs "might") — “may” (WEB, ASV, YLT, WEBSTER, DRC) vs “might” (KJV, DARBY)
v15 [lexical]: inclusion of "eternal" or "age-during" vs just "the" — “the” (WEB, ASV, DARBY) vs “eternal” (KJV, WEBSTER, DRC) vs “the age-during” (YLT)
v18 [grammatical]: transition choices ("Therefore even" vs "Whereupon neither") — “Therefore even” (WEB) vs “Whereupon neither” (KJV) vs “Wherefore even” (ASV) vs “whence not even” (YLT) vs “Whence” (DARBY) vs “Hence even” (WEBSTER) vs “was” (DRC)
v18 [lexical]: "dedicated" vs "inaugurated" and sentence structure differences — “covenant has not been” (WEB) vs “testament was dedicated without” (KJV) vs “covenant hath not been” (ASV) vs “apart from” (YLT) vs “inaugurated” (DARBY) vs “not” (WEBSTER) vs “indeed” (DRC)
v19 [grammatical]: pronoun vs conjunction before the verb — “and sprinkled” (WEB, KJV, ASV, WEBSTER, DRC) vs “he” (YLT, DARBY)
v23 [stylistic]: connectives ("therefore" vs "that" vs "then") — “therefore” (WEB, ASV, YLT, DRC) vs “that” (KJV, WEBSTER) vs “then” (DARBY)
v23 [lexical]: "patterns" vs "copies" vs "figurative representations" — “patterns” (KJV, WEBSTER, DRC) vs “copies” (WEB, ASV) vs “pattern indeed” (YLT) vs “figurative representations” (DARBY)
v23 [lexical]: "purified" vs "cleansed" — “purified” (KJV, YLT, DARBY, WEBSTER) vs “cleansed” (WEB, ASV, DRC)
v24 [lexical]: "appear in" vs "appear before" vs "be manifested" — “now to appear in” (WEB, KJV, WEBSTER) vs “before” (ASV, DARBY) vs “be manifested” (YLT) vs “that he may now” (DRC)
v24 [lexical]: "presence" vs "face" — “presence” (WEB, KJV, YLT, WEBSTER, DRC) vs “face” (ASV, DARBY)
v25 [stylistic]: archaic vs modern verb endings ("entereth" vs "enters") — “entereth” (KJV, ASV, WEBSTER, DRC) vs “enters” (WEB, DARBY) vs “doth enter” (YLT)
v25 [lexical]: "of others" vs "not his own" — “of others” (KJV, YLT, WEBSTER, DRC) vs “not his own” (WEB, ASV, DARBY)
v26 [lexical]: "foundation" vs "beginning" — “foundation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “beginning” (DRC)
v26 [stylistic]: preposition choice ("at" vs "in") — “at” (WEB, ASV, YLT, DRC) vs “in” (KJV, DARBY, WEBSTER)
v26 [lexical]: "end" vs "full end" vs "consummation" — “end” (WEB, KJV, ASV, WEBSTER, DRC) vs “full” (YLT) vs “consummation” (DARBY)
v26 [grammatical]: preposition and pronoun choices ("by the" vs "through his") — “by the” (WEB, KJV, ASV, WEBSTER, DRC) vs “through his” (YLT) vs “his” (DARBY)
v27 [lexical]: "And" vs "Inasmuch" vs "forasmuch" — “And” (KJV, YLT, WEBSTER, DRC) vs “Inasmuch” (WEB, ASV) vs “forasmuch” (DARBY)
v27 [lexical]: "appointed" vs "laid up" vs "portion" — “appointed unto” (KJV, ASV, DRC) vs “for” (WEB) vs “laid up to” (YLT) vs “the portion of” (DARBY) vs “to” (WEBSTER)
v27 [grammatical]: conjunction choices ("and" vs "but") — “and” (ASV, YLT, DARBY, DRC) vs “but” (KJV, WEBSTER) vs “once and” (WEB)
v28 [lexical]: correlative connectors ("So" vs "also" vs "thus") — “So” (WEB, KJV, ASV, WEBSTER) vs “also the” (YLT) vs “thus the” (DARBY) vs “also” (DRC)
v28 [lexical]: "bear" vs "exhaust" — “bear” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “exhaust” (DRC)

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Texto original. Greek (TAGNT, public-domain critical text). Provided Greek text (resembles NA28/SBLGNT with certain variants, e.g., containing σκηνή in v. 1 and γενομένων in v. 11)

Nomes divinos: Theos (God).

Também consultadas, mas não contadas no consenso

Academic textual-historical analysis

Academic analysis of Hebrews 9 focuses on its rhetorical structure, its use of the Greek Old Testament (Septuagint), and its Hellenistic-Jewish background. The author constructs a spatial and temporal dichotomy based on the wilderness tabernacle rather than the contemporary Herodian Temple. Verses 1-10 outline the earthly sanctuary and the Day of Atonement ritual, emphasizing its limited efficacy regarding the worshiper's conscience. Historical-critical scholarship notes that the author places the golden altar of incense inside the Holy of Holies in verse 4, a detail that diverges from the Masoretic Text of Exodus but aligns with certain Hellenistic Jewish traditions and the functional use of the censer on the Day of Atonement. The climax of the argument occurs in verses 11-14, contrasting animal blood with the blood of Christ. A major philological feature appears in verses 15-17, where the author capitalizes on the dual meaning of the Greek word diatheke, shifting its meaning from the biblical concept of 'covenant' to the Hellenistic legal concept of a 'last will and testament' to argue that a death is necessary to enact the inheritance. Furthermore, the spatial dualism of earthly copies and heavenly realities in verses 23-24 is widely analyzed as a synthesis of Jewish apocalyptic thought regarding two ages and Middle Platonic idealism regarding material copies of heavenly forms.

Jewish interpretation

From a modern Jewish historical perspective, Hebrews 9 is an early Christian argument utilizing Hellenistic Jewish and apocalyptic concepts, specifically the dualism of a heavenly archetype and an earthly copy, to assert that the Levitical priesthood and Yom Kippur sacrifices are superseded. The author creatively amalgamates distinct Torah rituals, combining the Day of Atonement, the ashes of the Red Heifer, and the covenant ratification at Sinai, to construct a singular narrative about ultimate atonement.

Latter-day Saint

In its original context as an epistle, Hebrews 9 contrasts the earthly tabernacle and its repetitive animal sacrifices with the heavenly tabernacle and Christ's supreme sacrifice. The author explains that the old covenant's rituals, restricted to the high priest entering the Holy of Holies once a year with animal blood, could not perfect the worshiper's conscience. Jesus, as the ultimate High Priest, entered the heavenly sanctuary once for all with His own blood, securing eternal redemption and mediating a new, superior covenant.

Jehovah's Witnesses

Hebrews 9 contrasts the physical tabernacle and its repetitive animal sacrifices with the superior, heavenly reality. Christ, functioning as the ultimate High Priest, enters the heavenly Holy of Holies not with the blood of animals, but with his own perfect human blood. This singular act secures eternal redemption and establishes him as the mediator of a new and better covenant.

Escolhas de tradução feitas pela NCB (38)

v1: first tabernacle — Follows the explicit inclusion of 'skene' in the provided source text rather than assuming an omitted 'covenant'.
v1: Now therefore indeed even — Preserves the accumulation of the Greek particles 'men', 'oun', and 'kai'.
v2: the lampstand and the table and the setting-forth of the loaves — Preserves the explicit repetition of the definite articles and literal phrasing of the Greek expression.
v3: Holy of Holies — Preserves the superlative figura etymologica directly from the Greek plural construction.
v4: censer — Corresponds to Hellenistic usage for the vessel carrying incense, fitting for the Day of Atonement context inside the veil highlighted by scholarship.
v4: jar — Captures the distinction of 'stamnos' as a specific storage vessel.
v5: cherubim — Preserves the Hebrew plural loanword structure without adding a redundant English plural suffix.
v5: mercy seat — Standard English rendering that conveys the location of atonement without taking a side in the expiation versus propitiation debate, a disputed point among traditions.
v6: having been thus prepared — Accurately reflects the perfect passive participle and maintains the repetition of the root from verse 2.
v7: errors of the people — Conveys the nuance of agnoēmatōn (sins of ignorance/errors) accurately.
v8: Spirit the Holy — Preserves the exact definite article pattern of the Greek source text.
v8: not yet been revealed — Connects the translation directly with pephanerōtai (revealed) in verse 26.
v9: one performing the divine service — Establishes the cognate link with latreias (service) from verses 1 and 6.
v10: foods and drinks — Translates the rhyming dative plurals into modern, dignified English without archaic dietary terms.
v10: setting things right — Captures the literal sense of diorthōseōs (making straight/right) rather than the anachronistic 'reformation'.
v11: made by hand — Preserves the singular number of the Greek compound cheiropoiētou.
v11: good things that have come — Follows the provided source text reading 'genomenon', favored as the harder reading in early Alexandrian witnesses.
v12: once for all — Captures the definitive finality of 'ephapax' and reinforces the repeating 'hapax' motif.
v13: cleanness — Translates katharotēta precisely and sets up the cognate link with katharieï (will cleanse) in verse 14.
v14: eternal Spirit — Translates the Greek aioniou explicitly provided in the source text.
v14: our conscience — Translates the first-person plural pronoun 'hēmon' found in the provided Greek source text.
v14: perform divine service — Preserves the cognate connection to latreias (service) in verse 1.
v14: Spirit — The rendering reflects standard interpretation recognizing the Holy Spirit's role in Christ's offering, a broad reception.
v15: covenant — Retains the primary biblical concept in this verse before the legal wordplay is introduced in verse 16.
v16: testament — Leans into the Hellenistic legal concept highlighted by scholarship that requires a testator's death, capturing the wordplay, a disputed point among traditions.
v17: dead victims — Keeps the ambiguity of 'nekrois' which can refer to dead animals in a covenant or dead testators in a will.
v18: inaugurated — Accurately renders egkekainistai, reflecting the formal initiation of the covenant.
v19: blood of the calves — Preserves the definite article explicitly used in the Greek source.
v21: public service — Accurately distinguishes leitourgias from the earlier latreias.
v22: blood-shedding — Highlights the cognate compound noun aimatekchysias immediately following aimati.
v23: copies — Aligns with the Platonic conceptual background highlighted by scholarship regarding material forms.
v23: heavenlies — Translates the Greek substantive epourania literally, maintaining the cognate concept with ouranois.
v24: representations — Accurately conveys the sense of antitypa as corresponding counterparts.
v24: face — Preserves the literal translation of prosōpō.
v26: consummation of the ages — Distinguishes 'aiōnōn' (ages) from 'kosmou' (world) in the preceding clause.
v27: judgment — The Greek lacks a definite article, leaving the exact nature of the judgment grammatically ambiguous.
v28: bear — Accurately reflects anenenkein, highlighting the cognate wordplay with prosenēchtheis (offered).
v28: apart from sin — Retains the literal phrasing rather than taking a definitive position on whether it means a sin offering, leaving the dispute among traditions unresolved.

Limites que vale a pena conhecer

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver todo o processo passo a passo → · Gerado por IA em Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)