Earthly and Heavenly Worship
1 The first covenant had rules for worship and a place made for worship as well. 2 A tent was put up, the outer one, which was called the Holy Place. In it were the lampstand and the table with the bread offered to God. 3 Behind the second curtain was the tent called the Most Holy Place. 4 In it were the gold altar for the burning of incense and the Covenant Box all covered with gold and containing the gold jar with the manna in it, Aaron's stick that had sprouted leaves, and the two stone tablets with the commandments written on them. 5 Above the Box were the winged creatures representing God's presence, with their wings spread over the place where sins were forgiven. But now is not the time to explain everything in detail.
6 This is how those things have been arranged. The priests go into the outer tent every day to perform their duties, 7 but only the high priest goes into the inner tent, and he does so only once a year. He takes with him blood which he offers to God on behalf of himself and for the sins which the people have committed without knowing they were sinning. 8 The Holy Spirit clearly teaches from all these arrangements that the way into the Most Holy Place has not yet been opened as long as the outer tent still stands. 9 This is a symbol which points to the present time. It means that the offerings and animal sacrifices presented to God cannot make the worshiper's heart perfect, 10 since they have to do only with food, drink, and various purification ceremonies. These are all outward rules, which apply only until the time when God will establish the new order.
11 But Christ has already come as the High Priest of the good things that are already here. The tent in which he serves is greater and more perfect; it is not a tent made by human hands, that is, it is not a part of this created world. 12 When Christ went through the tent and entered once and for all into the Most Holy Place, he did not take the blood of goats and bulls to offer as a sacrifice; rather, he took his own blood and obtained eternal salvation for us. 13 The blood of goats and bulls and the ashes of a burnt calf are sprinkled on the people who are ritually unclean, and this purifies them by taking away their ritual impurity. 14 Since this is true, how much more is accomplished by the blood of Christ! Through the eternal Spirit he offered himself as a perfect sacrifice to God. His blood will purify our consciences from useless rituals, so that we may serve the living God.
15 For this reason Christ is the one who arranges a new covenant, so that those who have been called by God may receive the eternal blessings that God has promised. This can be done because there has been a death which sets people free from the wrongs they did while the first covenant was in effect.
16 In the case of a will it is necessary to prove that the person who made it has died, 17 for a will means nothing while the person who made it is alive; it goes into effect only after his death. 18 That is why even the first covenant went into effect only with the use of blood. 19 First, Moses proclaimed to the people all the commandments as set forth in the Law. Then he took the blood of bulls and goats, mixed it with water, and sprinkled it on the book of the Law and all the people, using a sprig of hyssop and some red wool. 20 He said, “This is the blood which seals the covenant that God has commanded you to obey.” 21 In the same way Moses also sprinkled the blood on the Sacred Tent and over all the things used in worship. 22 Indeed, according to the Law almost everything is purified by blood, and sins are forgiven only if blood is poured out.
Christ's Sacrifice Takes Away Sins
23 Those things, which are copies of the heavenly originals, had to be purified in that way. But the heavenly things themselves require much better sacrifices. 24 For Christ did not go into a Holy Place made by human hands, which was a copy of the real one. He went into heaven itself, where he now appears on our behalf in the presence of God. 25 The Jewish high priest goes into the Most Holy Place every year with the blood of an animal. But Christ did not go in to offer himself many times, 26 for then he would have had to suffer many times ever since the creation of the world. Instead, now when all ages of time are nearing the end, he has appeared once and for all, to remove sin through the sacrifice of himself. 27 Everyone must die once, and after that be judged by God. 28 In the same manner Christ also was offered in sacrifice once to take away the sins of many. He will appear a second time, not to deal with sin, but to save those who are waiting for him.
IX.
Kristus Jaunō Īstōdejuma upurs.
1 Arī Vacajam (īstōdejumam) beja sovi prīkšroksti par dīvakolpōšonu un sova vērszemes svētneica. 2 Pyrmōk uzcēle nūmetni, kuras prīkšejā telpā beja nūvītōti: lukturi, golds un upuru maize, un šitei saucēs svātō. 3 Aiz ūtrō prīkškora beja telpa, kura saucēs vyssvātōkō. 4 Tamā beja zalta oltors kyupynojamim upurim un piļneigi ar zaltu apklōtō dereibas skreine. Tamā stōvēja zalta trauks ar mannu, Aarona reikste, kas beja izzīduse un dereibas tabulas. 5 Un vērs tōs beja slavas Herubini, kas apānōja pōrlyugšonas vītu. Bet par tū atseviški nav vajadzeibas runōt.
6 Tai tys beja īkōrtōts. Un nūmetnes pyrmajā daļā gōja īškā prīsteri vysod, kod vīn jī turēja dīvakolpōjumu; 7 ūtrajā daļā gōja vīneigi vērsprīsters un tikai vīnu reizi godā leidzjamūt asni, kuru jys upurēja par sovim un tautas pōrkōpumim. 8 Ar šytū Svātais Gors atzeimoj tū, ka, cikom vacō nūmetne pastōv, īeja vyssvātōkajā nav atvārta. 9 Un jei ir tagadejō laika attāls, tōpēc arī teik upurātas dōvonas un upuri, kas upurātōja sirdsapziņai piļneibas dūt naspēj. 10 Un tī kūpā ar prīkšrokstim par ēdinim un dzērīnim un dažaidom mozgōšonom ir nūlykumi dēļ mīsas, kuri pastōvēja spākā tikai leidz atjaunōšonas laikam.
11 Bet Kristus ir atnōcis kai nōkamūs lobumu vērsprīsters. Jys ir atnōcis caur augstōku un piļneigōku nūmetni, kura nav ar rūkom pagatavōta, tys ir napaīt nu šytō pasauļa, 12 un na ar ōža un teļa asni, bet gon ar sovu poša asni reizi par vysom reizem īgōja vyssvātōkajā, jo Jys atroda myužeigū pesteišonu. 13 Un jo jau ōžu un vēršu asnis un gūvs palni, ar kurim apsvaideja nateirūs, nūteireja jūs ōrejai teireibai, 14 tū vairōk Kristus asnis, kurs pats sevi ar sova myužeigō Gora spāku kai nasatraipeitu upuri Dīvam uzupurēja, nūteireis jyusu sirdsapziņas nu myrušim dorbim, lai jyus kolpōtu dzeivajam Dīvam.
15 Un tōpēc Jys ir jaunō īstōdejuma Vydōtōjs. Un lai paaicynōtī sajimtu apsūleitū myužeigū montōjumu, Jam pyrmōk vajadzēja nūmērt, lai nūcaltu grākus, kas pyrmōs dereibas laikā beja padareiti. 16 Un pi testamenta ir vajadzeigs pīrōdeit montōjuma atstōjēja nōvi, 17 jo tikai ar jō nōvi testamentam ir lykumeigs spāks. Koleidz mantōjuma atstōjējs vēļ ir dzeivs, tam lykumeiga spāka nava. 18 Tōpēc arī pyrmō dereiba nabeja nūslāgta bez ašņa. 19 Kad vysas bausleibas vysai tautai lykumeigi beja pasludynōjis, Moizešs pajēme ōžu un teļu asni kūpā ar yudini, sorkonu vylnu un hisopu un apsvaideja ar jū grōmotu un vysu tautu 20 saceidams: Šytys ir dereibas asnis, kuru Dīvs ar jums ir nūslēdzis. 21 Tai pat ar asni jys apsvaideja nūmetni un vysus dīvakolpōšonas traukus. 22 Un vyspōr, pēc lykuma natōļ vyss ar asni teik teireits; un bez ašņa izlīšonas nav pīdūšonas. 23 Un jo ar šaidim leidzēklim vajadzēja teireit debeseigūs lītu attālu, tad debeseigōs pošas pīprosa daudz piļneigōku par šytim upuru. 24 Un Kristus īgōja na ar cylvāka rūkom caltajā svētneicā, kura byutu eistōs attāls, bet gon pošūs dabasūs, lai tagad Dīva prīškā par mums aizbyldātu.
25 Jam nav vajadzeigs pastōveigi sevis upurēt, kai vērsgoreidznīkim, kas gods godā gōja vyssvātōkajā ar svešu asni, 26 cytaiž Jam vajadzātu nu pasauļa radeišonas jau daudzi reižu cīst. Jys nōce tik vīnu reizi, laikam izapyldūt, lai caur poša sevis uzupurēšonu nūcaltu grāku. 27 Un kai cylvākam ir nūlykts tikai reizi nūmērt un pēc tam stōtīs tīsas prīškā, 28 tai arī Kristus tik reizi uzupurēja sevi, lai nūcaltu daudzejū grākus. Ūtrreiz Jys atnōks bez grāka, lai izpesteitu tūs, kas Jō gaida.
