Heb 9.1-28 tells us that the Olam Ha Zeh has regulations for worship; blood is necessary to ratify a covenant and Messiah did this with his own blood once; this chapter will have Yom Kippur imagery.
v 1…Now even the first (Olam Ha Zeh comes first, as compared to the Olam Haba which comes after) has regulations of divine worship and the earthly sanctuary.
v 2…For there was a tabernacle (mishkan/Temple) prepared, the outer one, in which the lampstand (Menorah) and the table (Shulchan) and the sacred (had a kedusha) bread (Lechem ha Pannim or “bread of the faces”); this is called the Holy Place (Ha Kodesh).
v 3…And behind the second veil (there were two veils separating the Holy Place and the Holy of Holies in the Temple) there was a tabernacle which is called the Holy of Holies (Kodesh Ha Kodeshim),
v 4…having a golden censer of incense (placed there by the high priest on Yom Kippur) and the ark of the covenant covered on all sides with gold, in which (in the Holy of Holies not the ark-Exo16.32-34; Num 17.10; 2 Chr 5.10) a golden jar holding the manna and Aaron’s rod which budded and the tables of the covenant (in the Holy of Holies of 9.3; Exo 16.32-34; Num 17.10; 2 Chr 5.10).
v 5…And above it (the ark) the keruvim of glory overshadowing the mercy seat (the Shekinah-Exo 25.18-22), but of these things we cannot now speak in detail.
v 6…Now when these things have been prepared the priests are continually entering the outer tabernacle (holy place) performing divine worship (everyday during the two Tamid services because the Temple ceremonies in the Olam Ha Zeh cannot make a person righteous),
v 7…but into the second (holy of holies) the high priest goes once a year, not without blood, which he had offered himself and for the sins of the people committed in ignorance (that year-the context is Yom Kippur).
v 8…The Ruach Ha Kodesh (Holy Spirit) signifies this (the spiritual meaning), that the way into the holy place (of heaven) has not yet been disclosed (fully understood as to how people could appear before God in hope of a pardon) where the outer tabernacle is still standing (in the Olam Ha Zeh, until it is superseded by the perfect age in the Olam Haba),
v 9…which is (present tense because the Temple was still standing) a symbol for the present time (the Olam Ha Zeh, or this present age). Accordingly, both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience (synonymous with the circumcision of the heart, spirit, intentions, thoughts, soul, kidneys, bowels-see v 14),
v 10…but only on foods and drink and various washings (of the priests and the laver; the sacrifices, etc) and regulations for the body (the korbanot were ceremonies) imposed until the time of reformation (a new heavens and earth; the passing of the Olam Ha Zeh into the Olam Haba-Acts 3.19; “reformation” means a reform, amendment, renewed, as in a renewed or reformed covenant in the Olam Haba).
v 11…But when Messiah appeared as a high priest of good things to come (in the Olam Haba) by a greater and more perfect tabernacle not made with hands (heaven-v 24), that is to say, not of this creation,
v 12…and not through the blood of goats and calves (Lev 16.1-34-Yom Kippur passage), but through his own blood he entered the holy place once for all (in heaven), having obtained eternal redemption.
v 13… For if the blood of goats and bulls and the ashes of a heifer (Parah Adumah or the red heifer) sprinkling those who have been defiled, sanctify (set apart with a kedusha) for the cleansing of the flesh (in an external way),
v 14…how much more (Hillel rule # 1-light to heavy) will the blood of Messiah, who through the eternal Spirit offered himself without blemish to God, cleansed our conscience (the circumcision of the heart-Jer 31.34; Ezek 44.7-9; Lev 26.41; Deut 10.16, 30.6).
v 15…And for this reason he is a mediator of a new (renewed-see v 10 notes) covenant (in the Olam Haba) in order that since a death has taken place for the redemption of the transgressions that were under the first covenant (at Sinai; the Torah tells us what sin is-Rom 3.20; 1 John 3.4; that’s why he came), those who have been called may receive the promise of the eternal (cannot fade away) inheritance (in the Olam Haba).
v 16…For where a covenant is, there must of necessity be the death of the one who made it (Yeshua is the executor of it because the inheritance was first given to him; as a testator, he is co-equal with the Father and he can give it to whoever he wants. As mediator, nothing is given without his consent, and it all comes through his blood).
v 17…For a covenant is valid when men are dead, for it is never in force while the one who made it lives (because the beneficiaries have no claim).
v 18…Therefore, even the first was not inaugurated without blood (Exo 24.1-8).
v 19…For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,
v 20…saying, “This is the blood of the covenant which God commanded you (also seen in Yeshua who ratified the new, meaning renewed, covenant-Luke 22.20).”
v 21…And in the same way he sprinkled both the tabernacle (the Mishkan/Mikdash) and all the vessels of the ministry (the avodah or services) with the blood.
v 22…And according to the Law (Torah), almost all things are cleansed with blood (some by water or fire), and without shedding of blood there is no forgiveness (no basis for it).
v 23…Therefore it was necessary for the copies of the things in the heavens (in the Mishkan) to be cleansed with these, but the heavenly things themselves with better sacrifices than those (Messiah’s death and blood).
v 24…For Messiah did not enter the holies made with hands, a copy (picture, pattern) of the true, but into heaven itself (the habitation of God), now to appear in the presence of God for us (on our behalf).
v 25…Nor was it that he should offer himself often, as the high priest enters the holies year after year with blood not his own (alludes to Yom Kippur again).
v 26…Otherwise, he would have needed to suffer often since the foundation of the world from the beginning (he put away sin that was in the world from the beginning; his suffering was once and the power of it is both before and after the cross); but now once at the consummation of the ages (last days of the Olam Ha Zeh, which is made up into six one thousand year periods, with the first two thousand years known as “Tohu” or desolation; the second two thousand years known as “Torah” or instruction, and since Messiah has come we are in the last two thousand years known as the “Yomot Mashiach” or days of the Messiah) he has been manifested (at the year 4000) to put away sin by the sacrifice of himself.
v 27…And in as much as it is appointed for men to die once and after this the judgment (one of the elementary principles of Heb 6.2),
v 28…so Messiah also having been offered once to bear (forgive) the sin (sin nature) of many shall appear a second time without sin (being a sin offering for the sin nature) to those expecting him for salvation (to apply it in the Olam Haba).
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