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9:2 The first tented area was called the Holy Place; the only light here  came from the lampstand illuminating the table upon which the 1show bread was presented. (The lampstand was a beautifully crafted golden chandelier  portraying budding and blossoming almond branches. Remember that this is also  what Jeremiah saw in Jeremiah 1:12, when God said, “I am awake over my word to  perform it.” The same Hebrew word is used here, שקד ׁshaqad; the almond was  called the “awake tree,” because it blossomed first, while the other trees were still in  their winter sleep. The Hebrew word הפנים לחם lechem haPānīm, face bread, or  bread of the presence. What happened to us in Christ is according to God’s eternal  purpose [Bread of the Presence, or Show-bread, in Greek, πρόθεσις 1prothesis,  pre-designed/prophetic purpose] which he has shown in every prophetic pointer  and shadow; in the Hebrew tradition the showbread pointed to the true bread from  heaven, the authentic word that proceeded from the mouth of God - Jesus, the incarnate  word - sustaining the life of our design. The showbread pointed towards the daily  sustenance of life in the flesh as the ultimate tabernacle of God, realized in the  account of Jesus with the two men from Emmaus; their hearts were burning with  resonance and faith while he opened the Scriptures to them, and then around the  table their eyes were opened to recognize him as the fulfillment of Scripture, their  true meal incarnated [Lk 24:27-31]. Mankind shall not live by bread alone, but by  the authentic thought of God, the Word proceeding from his mouth, the original  intent, his image and likeness incarnated, revealed, and redeemed in human life.  See note to 1 Cor 11:34.) 

9:3 The second veil led to the inner tent known as the Most Holy Place.

9:4 Therein were the golden altar of incense, and the ark of the covenant.  The 1box was completely covered in gold, both inside and out. In it were  kept the golden jar with a sample of the miracle 2manna from the wilder ness, as well as the budding staff of Aaron, [Moses’ staff - but here referred to  as Aaron’s - when they first met with Pharaoh Aaron’s staff turned into a snake -  the symbol of Pharaoh’s rule, and swallowed the snake staffs of the Egyptian  magicians] as also the two engraved tablets of stone with the ten com mandments of the Covenant. (Pointing prophetically to the rebooted life of our  design where the law of agape is inscribed in our inner consciousness. A golden  “fire-pan” was for the purpose of carrying fire, in order to burn incense on the day  of Atonement [at-one-ment] once a year in the ultimate place of worship. The  word, 1kibotos, the wooden box, is the same word used for Noah’s ark; the container of mankind’s redemption. Gen 6:14 The 2manna prophetically pictured the  true bread from heaven, not the bread that mankind’s labor produces. John 4:35, 38.  Noah ַחֹנ rest. Noah ַחֹנ rest. Noach ַחֹנ found favor ןֵ ח in the eyes of the Lord. See  Gen 6:8, the same letters in reverse, as in a mirror reflection, ןֵ ח chen, means, grace/favor.) 

9:5 Hovering above and over the ark of the Covenant were the two cherubim,  images of glory, intent upon the mercy seat that covered the box on which the blood was sprinkled once a year by the High Priest to cover the sins  of the people. Every detail is significant but cannot be discussed at length  in this writing. (The Hebrew word, פרּ כ kopher, means to cover [specifically with  bitumen], figuratively to cover by legal and equal exchange in order to restore a  previously disturbed balance. The legal requirement according to human tradition  and mythology, was an eye for an eye, etc. Jesus urges his followers to turn the  other cheek: You have heard that it was said, "An eye for an eye and a tooth for a  tooth." But I say to you... 

The ark represented a place of mercy where atonement would be made. Innocence  had to be achieved at a cost equal to the replacement value of the peace sought be tween the different parties. See also Genesis 6:14, where the same word denotes the  covering of Noah’s ark with pitch. The Cross cannot be taken out of the equation of  atonement.  

God did not clothe Adam with the skin of an animal because of a divine need to be  appeased, but because of their unconditional love for Adam; they spoke the language  of Adam’s own judgment: Adam, not God, was embarrassed about his nakedness.  The clothing was not to make God look at Adam differently, but to make Adam feel  better about himself. And ultimately it was to prophetically prepare Adam for the  unveiling of the mystery of mankind’s redemption in the incarnation. Here Deity  would clothe themselves in human skin, in a Son; and the Lion of Judah, would  become the Lamb of God, in order to free our minds to re-discover his image and  likeness in our skin. See 1 Peter 1:2. 

See 1 Peter 1:18,19 how God speaks the most radical scapegoat language of the law  of judgment, and brings final closure to a dead and redundant system. In Psalm  40:6,7, it is clearly stated that God does not require sacrifices or offerings. Jesus is  the Lamb of God. He collides victoriously with the futile sacrificial system.)

9:6 In the context of this arrangement the priests performed their daily  duties, both morning and evening. (The daily duties included their dress and  preparations, baptisms, sacrificial offerings, lighting and trimming, removing the  old showbread and replacing it with fresh bread, and sprinkling the blood of the sin  offerings before the veil of the sanctuary.) 

9:7 The routine was interrupted only once a year, when the High Priest  alone would enter the second tent, the most sacred place of worship, with  the blood sacrifice for his own and the people’s accumulated errors. 

9:8 Already in this arrangement the Holy Spirit indicated that there was  a yet more sacred way, beyond the first tent, that was still to be opened.  While the first pattern was still being upheld, its fulfillment in truth  could not yet commence.

9:9 The tabernacle pattern of that time was an analogy of the hitherto  imperfect system in which the gifts and sacrifices presented failed  completely to cleanse the conscience of the worshipper.

9:10 All these external rituals pertaining to food and drink and the various  ceremonial baptisms and rules for bodily conduct were imposed upon them until the anticipated time of restoration; the foretold moment when  1all that was crooked would be made straight and restored to its natural  and original condition. (This word, 1diothosis, is only used in this one place in  the New Testament; what was crooked will be made thoroughly straight, restoring  to its natural and normal condition something which in some way protrudes or has  gotten out of line, as broken or misshapen limbs.)

9:11 But now Christ has made his public appearance as High Priest of  a perfect tabernacle. The good things that were predicted 1have arrived.  This new tabernacle is not a compromised replica of its shadow type,  man-made one. This is the real deal. (The verb, γενομενων 1genomenoon, is  the Aorist Participle, having come about. Some later copyist deliberately left out the  word, γενομενων; they just copied 10:1 τῶν μελλόντων ἀγαθῶν, the blessings  "that are soon to come." The restoration of God’s original dwelling place in human  life is again revealed.) 

9:12 As High Priest, his permission to enter the Holy Place was not se cured by the blood of beasts. By his own blood he obtained access on  behalf of the human race. Only one act was needed for him to enter the  most sacred place of grace and there to institute a ransom of perpetual  consequence. (The perfection of the redemption he secured needs no further sac rifice. There are no outstanding debts; there is nothing we need do to add weight to  what he has accomplished once and for all. The only possible priesthood activity we  can now engage in is to continually bring a sacrifice of the fruit of our lips, giving  thanks to his Name; no blood, just fruit, even our acts of self-sacrifice, giving of  time and money, etc. are all just the fruit of our constant gratitude.) 

9:13 The blood of beasts and the ashes of the burnt sacrifice of a heifer  could only achieve a very temporal and surface cleansing by being sprin kled on the guilty. (The word for heifer, is damalis, from damatzo, to tame;  this was the most dear and expensive sacrifice. She was a strong, pristine, spotless  female calf, she was raised as a family pet; “A Little Princess.” This was the best  that the law-system could present; yet, no inner purging of conscience was possible;  only the sense of temporal relief; whilst knowing that the entire process would have  to be repeated again and again. In this arrangement, God addressed the dilemma of  our sin consciousness; the deep-seated stain that it had left needed to be thoroughly  exposed, and then brought to closure. The shadow system with its imperfections,  as a possible means of obtaining a lasting and meaningful sense of innocence, had  to be exhausted; ultimately proving that no sacrifice that anyone can bring at any  expense of their own, could possibly match the sacrifice of God giving himself as  scapegoat to the human race in order to persuade us that his love for us would go to  the scandalous extreme, where we are finally confronted with the fact that it is not in  a sacrifice that we bring where God’s mind is favorably influenced towards us; but  in the shocking sacrifice of himself, where he forever, in the most radical language,  impact our ideas and thoughts about the Father, Son and Spirit’s estimate of us.  There is nothing dearer in the universe to them, but our redeemed innocence and our  individual value realized. See Colossians 2:14,15 in the Mirror Bible.)

9:14 How much more effective was the blood of Christ, when he  presented his own flawless life through the eternal Spirit before God, in order to purge your conscience from its frustration under the 1cul de-sac rituals of the law. There is no comparison between a guilt and  duty-driven, dead religious system, and the vibrancy of living your life  free from a sin-consciousness. This is what the new testament priest hood is all about. (Dead works, 1nekros ergon. A dead, religious-routine sys tem, can never compete with the resurrected Christ now realized in you.)

9:15 As 1fully representing mankind, Jesus’s death brought an end to  the old, and introduced the New Testament. He thus redeemed us from  the transgressions recorded under the first Covenant and identified us  as heirs; qualifying us to participate in the full inheritance of all that he  obtained on our behalf. (The concept of a 1mediator, mesites, in this analogy, is  not a go-between, as if Jesus had to change the Father’s mind about us; it was our  minds that needed to be persuaded. Jesus did not save us from God; he is fully God  and fully man, and in him mankind is most completely represented. See Galatians  3:20; also Hebrews 6:16-20.) 

9:16 For a will to take effect the person who made it must be dead.

9:17 Before the testator dies the will is merely a future promise with no  immediate benefit to anyone.

9:18 Even the first Covenant required a death for its actualization; the  blood of the animal sacrifice represented that death.

9:19 After Moses uttered the detailed requirements of the law in the  hearing of all the people, he would take the blood of calves and of goats,  mix it with water and, dipping a bunch of hyssop bound with scarlet  wool into the blood-basins, sprinkle the blood on the book and upon the  people.

9:20 While performing this cleansing ritual, Moses would solemnly de clare, “This is the blood of the covenant which God has made binding  upon you.” 

9:21 The same blood was then also sprinkled on the tabernacle, and on  all the furniture and ministry utensils. 

9:22 Thus, according to the law, all purging was by means of blood;  1forgiveness was specifically associated with the shedding of blood. (The  idea of closure to the particular case was communicated in the death of an innocent  victim. The blood symbolizes this currency. The word translated forgiveness, or  remission is the word 1aphiemi, from apo, away from, and hieimi an intensive  form of eimi, I am; thus forgiveness is in essence a restoring of one's true ‘I-am 

ness.’ The injury, insult, shame, hostility or guilt would no longer define the individ ual. See 1 Pet 1:18 It is clear to see that you were ransomed from the futile, fallen  mindset that you inherited from your fathers, not by the currency of your own  labor, represented by the fluctuating values of gold and silver, and the economy of  your religious efforts; 1 Pet 1:19 but you were redeemed with the priceless blood of  Christ; he is the ultimate sacrifice; spotless and without blemish. He completes the prophetic picture. (In him God speaks the most radical scapegoat language of  the law of judgment and brings final closure to a dead and redundant system. In  Psalm 40:6,7, it is clearly stated that God does not require sacrifices or offerings.  Jesus is the Lamb of God. He collides victoriously with the futile sacrificial system  whereby offerings are constantly made to the pseudo, moody, monster gods of our  imagination. This is the scandal of the cross. God does not demand a sacrifice that  would change the way he thinks about mankind; he provides the sacrifice of himself  in Christ in order to forever eradicate sin-consciousness from our minds and radi cally change the way we think about our Maker, one another and ourselves. [Sin consciousness is in essence a works-based consciousness.])

9:23 If the methods of the law were only a shadow prefiguring the heavenly  reality, the fulfillment of these examples surely requires a stronger and  more efficacious sacrifice. 

9:24 In Christ we have so much more than a type, reflected in the taber nacle of holy places which was set up by human hands. He entered into  the heavenly sphere itself, where he personally mirror-exhibits us face to  face with God. (νῦν now, ἐμφανισθῆναι to exhibit τῷ προσώπῳ τοῦ Θεοῦ in  the face; immediate presence; the words, ὑπὲρ [with the Genitive case] across ἡμῶν,  us; thus, he mirror-exhibits us.)

9:25 Neither was it necessary for him to ever repeat his sacrifice. The  High Priests under the old shadow system stood proxy with substitute,  animal sacrifices that had to be offered every year. 

9:26 But Jesus did not have to suffer again and again since the 1fall of  the world; the single sacrifice of himself, in the fulfillment of history,  now 2reveals how he has brought sin to nought. He was made manifest  once and for all, at the 3conclusion of the age, in order to do away with  sin. (The word, 1kataballo, meaning “to fall away, to put in a lower place,”  instead of themelios, meaning “foundation” [see Eph 2:20]; thus, translated  “the fall of the world,” instead of “the foundation of the world.” The entire  "Fall" was a falling away in our minds from our true identity as image and  likeness bearers of Elohim. Just like Eve, we were all deceived to believe a lie  about ourselves, which is the fruit of the "I-am-not-tree". We all, like sheep,  have gone astray. [Isa 53:6]) 2God’s Lamb took away the sins of the world. The  word, 2phaneroo, means to render apparent, to openly declare, to manifest.  Here in the Perfect Passive Indicative tense, πεφανερωται which means that  the progress of an action has been completed and the results of the action are  continuing on, in full effect. The words συντέλεια τῶν αἰώνων 3sunteleia  toon ainoon, at the conclusion of the age - only used here and 5 times in Mat thew. Jesus is the end of the age; he is the end of the law; what he has done, now  defines human life and not their performance measured under the law of works.)

9:26 But Jesus did not have to suffer again and again since the 1fall of  the world; the single sacrifice of himself, in the fulfillment of history,  now 2reveals how he has brought sin to nought. He was made manifest  once and for all, at the 3conclusion of the age, in order to do away with  sin. (The word, 1kataballo, meaning “to fall away, to put in a lower place,”  instead of themelios, meaning “foundation” [see Eph 2:20]; thus, translated  “the fall of the world,” instead of “the foundation of the world.” The entire  "Fall" was a falling away in our minds from our true identity as image and  likeness bearers of Elohim. Just like Eve, we were all deceived to believe a lie  about ourselves, which is the fruit of the "I-am-not-tree". We all, like sheep,  have gone astray. [Isa 53:6]) 2God’s Lamb took away the sins of the world. The  word, 2phaneroo, means to render apparent, to openly declare, to manifest.  Here in the Perfect Passive Indicative tense, πεφανερωται which means that  the progress of an action has been completed and the results of the action are  continuing on, in full effect. The words συντέλεια τῶν αἰώνων 3sunteleia  toon ainoon, at the conclusion of the age - only used here and 5 times in Mat thew. Jesus is the end of the age; he is the end of the law; what he has done, now  defines human life and not their performance measured under the law of works.) 

9:27 So, every person's 1once-off appointment with death is mirrored  in the full consequence of 2this very judgment, which Jesus now disen gaged. (1hapax as in once-off; μετὰ with δὲ 1τουτο this κρίσις judgment. See  John 12:31 Now is the judgment of this world; this is the moment where the ruler of  the world-system is 1conclusively cast out. [John uses a double-barrel word here, ekballo ekso - completely thrown out. Thus, taken out of the equation. Luke 10:18.] The serpent’s head is about to be crushed. Genesis 3:15; Colossians 2:14,15. Also,  John 16:11 Then the world will be convinced that the judgment that was their due  was accomplished when the ruler of this world system was judged.) 

9:28 Thus, in this context [of everyone's appointment with death], Jesus is the  ultimate sacrifice. What the first, shadow-dispensation merely prophetically  pointed to, he fulfilled 1once and for all, when he was 2presented as an  offering, to 3take upon himself the sins of the 4entire human race. Now, with  sin no longer on the agenda, he appears a 6second time, 5out of this death, to  be clearly seen in everyone's 7whole-hearted embrace of him as Savior.  (The word, απαξ 1hapax here, mirrors the same 'once-off appointment with death' in the  previous verse, now concluded in Christ. The Aorist Passive Participle προσενεχθεις of  2prospherō, having been presented as an offering; ἀναφέρω 3anapherō, [Aorist Infini tive describes the action expressed by the verb as a completed unit with a beginning  and end] to take upon one’s self as a load to be carried. The preposition εἰς eis, points  to a final conclusion; then, τὸ πολλῶν 4to polloon, the many, the mass of humanity.  Now, out of this death, he appears a second time; the Preposition 5ek always denotes  source, out of. The resurrection is thus his 6second appearance in this conversation. 

The word, δεύτερος 6deuteros, the other of two. 

7In their whole-hearted embrace of him; the Dative case also points to location "in",  thus, τοις αὐτὸν ἀπεκδεχομένοις. 7apekdechomai, from apo, away from,  [that which defined one before] and ek, out of, source; and dechomai, to take into  one’s hands to accept whole-heartedly, to fully embrace. In his resurrection he  re-appeared as the victorious Savior of the world. Sin is no longer on the agenda; the  Lamb of God has taken away the sins of the world. Jesus Christ fulfilled mankind’s  destiny with death. [1 Cor 15:3-5, Rom 4:25, Acts 17:30, 31. Rom 6:10.] 

Many Scriptures have been translated and interpreted with only a futuristic value  and have consequently neutralized many, like the Jews, to diligently wait for the  Messiah still to come. The Messiah has come once and for all as Messiah. Jesus ap peared again after his resurrection, and now his resurrection life in us as his body is  the extension of his second appearance; God making his appeal to an already recon ciled world to “be reconciled.” [Acts 3:26, 2 Cor 5:19, 20] The church continued to  postpone the reality what God introduced in Christ. We are now already fully repre sented in his blamelessness. The traditional, "second coming doctrine" is not the  context of these chapters at all. [See 1 Pet 1:10-13] The Aramaic word, maranatha,  אתא מרן maran ata, means, "Our Lord has come". 

See my notes on The Day of the Lord at the end of Rev 1 - also, End Times  in Rev 17 

See Like a "Thief in the Night" at the end of Rev 3 

The Wedding [see notes on The City-Bride Rev 3] 

Also, my extended notes on The New Heaven and Earth end of Rev 21 (следуют далее)