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Christ's Unchanging Nature
…10We have an altar from which those who serve at the tabernacle have no right to eat.11Althoughthehigh priestbringsthebloodof animalsintotheHoly Placeas a sacrifice forsin,thebodiesare burnedoutsidethecamp.12And so Jesus also suffered outside the city gate, to sanctify the people by His own blood.…

Treasury of Scripture

For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

the bodies.

Exodus 29:14
But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: itis a sin offering.

Leviticus 4:5-7,11,12,16-21
And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation: …

Leviticus 6:30
And no sin offering, whereofany of the blood is brought into the tabernacle of the congregation to reconcilewithal in the holyplace, shall be eaten: it shall be burnt in the fire.

AnimalsBeastsBloodBodiesBurnedCampCarriedCarriesChiefCircleHighHoliesHolyOfferingOutsidePlacesPriestSacrificeSacrificesSanctuarySinTentsAnimalsBeastsBloodBodiesBurnedCampCarriedCarriesChiefCircleHighHoliesHolyOfferingOutsidePlacesPriestSacrificeSacrificesSanctuarySinTents1.Various admonitions as to love;
4.to honest life;
5.to avoid covetousness;
7.to regard God's preachers;
9.to take heed of strange doctrines;
10.to confess Christ;
16.to give alms;
17.to obey governors;
18.to pray for the apostles.
20.The conclusion.

Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin
This phrase refers to the Day of Atonement, a significant event in the Jewish calendar described inLeviticus 16. The high priest, representing the people, would enter the Holy of Holies once a year to offer blood sacrifices for the sins of Israel. This act symbolized the need for atonement and reconciliation with God. The high priest's role foreshadows Jesus Christ, our ultimate High Priest, who entered the heavenly sanctuary with His own blood, securing eternal redemption (Hebrews 9:11-12). The sacrificial system underscores the seriousness of sin and the necessity of a mediator between God and humanity.

the bodies are burned outside the camp
The burning of the animal bodies outside the camp is a practice rooted in the Levitical law (Leviticus 16:27). This act signifies the removal of sin and impurity from the community, emphasizing the holiness required to approach God. The location "outside the camp" is significant, as it represents separation from the sacred space of the tabernacle. This imagery is fulfilled in Jesus Christ, who suffered outside the city gates of Jerusalem (Hebrews 13:12-13), bearing the reproach and sin of humanity. This connection highlights the complete and final atonement provided by Christ, contrasting the temporary and repetitive nature of the Old Testament sacrifices.

1.High Priest
In the context of the Old Testament, the high priest was the chief religious leader of the Israelites, responsible for performing sacrifices and entering the Most Holy Place once a year on the Day of Atonement.

2.Most Holy Place
Also known as the Holy of Holies, this was the innermost and most sacred area of the ancient Tabernacle and later the Temple in Jerusalem, where the Ark of the Covenant was kept.

3.Sin Offering
A specific type of sacrifice in the Old Testament, intended to atone for sin and restore the relationship between the people and God.

4.Outside the Camp
Refers to the area outside the Israelite camp where the remains of the sin offerings were burned, symbolizing the removal of sin and impurity from the community.

5.Day of Atonement
An annual Jewish observance where the high priest would make atonement for the sins of the people, entering the Most Holy Place with the blood of a sacrifice.Understanding the Role of the High Priest
The high priest's duties foreshadowed the ultimate sacrifice of Jesus Christ, our eternal High Priest.

Significance of the Most Holy Place
The Most Holy Place symbolizes God's presence, and through Christ, believers now have direct access to God.

Symbolism of the Sin Offering
The sin offering points to the seriousness of sin and the necessity of atonement, fulfilled in Christ's sacrifice.

Meaning of Outside the Camp
Jesus' crucifixion outside Jerusalem signifies the removal of sin and the call for believers to bear His reproach.

Living a Life of Sacrifice
As followers of Christ, we are called to live sacrificially, bearing His reproach and serving others in love.1.What is the meaning of Hebrews 13:11?

2.How does Hebrews 13:11 relate to Christ's sacrifice outside the camp?

3.What Old Testament practices are referenced in Hebrews 13:11?

4.How can we "go to Him outside the camp" in our lives?

5.How does Hebrews 13:11 connect to Leviticus 16:27?

6.What does Hebrews 13:11 teach about separation from worldly practices?

7.What is the significance of animal sacrifices in Hebrews 13:11 for Christians today?

8.How does Hebrews 13:11 relate to the concept of Jesus as the ultimate sacrifice?

9.Why were sacrifices burned outside the camp according to Hebrews 13:11?

10.What are the top 10 Lessons from Hebrews 13?

11.Why is the altar of burnt offering significant?

12.(Leviticus 6:24–30) How can a “most holy” offering simultaneously require burning outside the camp, and does this present a logical or theological contradiction?

13.If ancient Israelites were nomadic in the wilderness, how practical would collecting, containing, and disposing of so much blood and animal waste have been according to Leviticus 4?

14.Does Hebrews 13:10's mention of an altar contradict Old Testament laws allowing priests to eat sacrifices?Although the high priest brings the blood of animals

– The “although” signals that what follows is an exception to ordinary sacrifices.

– Under the Law, the high priest alone could approach God this closely (Leviticus 16:11-15;Hebrews 9:7).

– His role shows two truths:

• Sin really separates us from God.

• A mediator is absolutely necessary—something Hebrews later shows fulfilled in Christ (Hebrews 9:11-12).

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Into the Holy Place

– The blood reached the very sanctuary—the earthly copy of the heavenly one (Exodus 26:33;Hebrews 9:24).

– Blood, not the animal itself, was brought in, underscoring that “without the shedding of blood there is no forgiveness” (Hebrews 9:22).

– This movement from altar to inner sanctuary typified access to God that only sacrificial death could secure, paving the way for the “new and living way” opened by Jesus (Hebrews 10:19-20).

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As a sacrifice for sin

– The ritual addressed Israel’s collective guilt; the high priest confessed the people’s sins over the animal (Leviticus 16:21).

– It was substitutionary: innocent life for guilty life (Leviticus 4:20;Romans 6:23).

– Yet these sacrifices were “annual reminders of sins” and could never fully cleanse the conscience (Hebrews 10:1-4), pointing to the once-for-all sacrifice of the Savior (Hebrews 10:12).

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The bodies are burned outside the camp

– After the blood served its purpose, the carcasses were removed and completely burned (Leviticus 16:27;Exodus 29:14).

– Outside the camp signified separation from God’s holy presence and from the covenant community—sin is expelled.

– Hebrews immediately applies this picture to Jesus: “Therefore Jesus also suffered outside the city gate to sanctify the people by His own blood” (Hebrews 13:12). Golgotha lay beyond the walls of Jerusalem, fulfilling the pattern perfectly (John 19:17-20).

– Believers are then urged, “So then, let us go to Him outside the camp, bearing His disgrace” (Hebrews 13:13), embracing identification with the crucified Lord even when it costs.

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summary

Hebrews 13:11 recalls the Day of Atonement to spotlight a two-part drama: blood taken into God’s presence for cleansing, and the sin-bearing bodies destroyed far away. The verse underscores the seriousness of sin, the need for a mediator, and the temporary nature of animal sacrifices. Ultimately it prepares the reader to see Jesus as the true High Priest whose own blood entered heaven’s sanctuary and whose body, rejected outside Jerusalem, consummated the pattern once for all, calling us to follow Him with grateful, wholehearted devotion.

Verses 11, 12. -For the bodies of those beasts, whose blood is brought into the sanctuary by the High Priest for sin (i.e. as sin offerings; for this sense ofπερὶἁμαρτίας, cf.Hebrews 10:6),are burned without the camp. Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. The allusion is to the sin offerings on the Day of Atonement - the bullock for the high priest, and the goat for the people. Of the flesh of some sacrifices of ordinary peace offerings - the people ate, being themselves "partakers of the altar;" that of ordinary sin offerings was partaken of by the priests alone: but the special sin offerings of the great day, which typified complete atonement, and the blood of which alone was taken into the holiest of all, were consumed entirely by fire without the camp, and not even the priests might eat of them (Leviticus 16:27, etc.). This part of the ceremonial, not mentioned inHebrews 9, completed the symbolism of the Day of Atonement. It not only typified (together with the other goat that was set free) the entire removal of sin from the congregation; it also signified that the Law itself made none, not even the priests, partakers in such complete atonement. Christ fulfilled the first significance of this type by suffering "without the gate;" the Jews, in casting him out from their midst, were the unconscious instruments of his so fulfilling it; he thus bare and took away the sins of all outside the holy city which represented the Israel of God. But further, in him is supplied what under the Law was wanting; for of him, the true Sin Offering, we may all partake: he declared this himself when he spoke of our caring his flesh and drinking his blood - in which words the mention of the blood as well as of the flesh is peculiarly significant; for of the blood, which was "given upon the altar to make atonement for sins" (Leviticus 17:11), none might in any case under the Law partake; but of him we even drink the blood, in token that atonement is completed, and that we are now full partakers in all its benefits. The only seeming discrepancy between the type and the Antitype, as above set forth, is in the order of the different parts of the old ceremonial. The sin offering was slain in the campbefore it was burnt outside, whereas Christ fulfilled both these parts of the type by one act upon the cross outside. Again, the blood of the sin offering was taken into the holy of holiesbefore the body was consumed by fire outside, whereas Christ entered the heavenly sanctuary "with his own blood"after he had suffered "without the gate." But the general significance of the symbolism in its several parts is not thus disturbed; it is viewed as a whole, and all parts of it are found to be fulfilled. In saying, "we have an altar," and implying that we eat of it, the writer has surely the Eucharist in view, though it does not follow thatθυσιαστήριον means definitely the table on which it is celebrated. He may, as some explain, have especially in his mind the cross on which the sacrifice was once for all completed; or he may have had no definite local image before him, seeing rather (as elsewhere in the Epistle) in spiritual realities and relations the counterparts of the Levitical symbols. But that the Holy Communion is alluded to, even if it were not apparent here, might be concluded from1 Corinthians 10:14-22, where similar phrases are used with distinct reference to it. There St. Paul is dissuading from participation in heathen sacrificial feasts, as being inconsistent with partaking of the Holy Communion; and he says in this connection, "Behold Israel after the flesh: are not they which eat of the sacrifices (ἐσθίοντες τὰςθυσίας) partakers of the altar (κοινωνοὶ τοῦθυσιαστηρίου)?" It is evident that "partakers of the Lord's table" (ver. 21) are regarded as being thereby partakers of the Christian altar, of which mention is made in the text before us. It may be observed that the use here of the wordθυσιαστηρίον may be held to justify - and this without implying any actual repetition of the one accomplished sacrifice - the application of the term "altar" to the table on which the Eucharist is celebrated, as does1 Corinthians 10:21 the term "the Lord's table." Both terms were so applied from very early times. The holy tables in our churches are altars, in that on them is continually commemorated and pleaded the one sacrifice of the cross, and that from them the spiritual food of the body and blood is given to the faithful.

Parallel Commentaries ...


[Although]
γὰρ(gar)
Conjunction
Strong's 1063:For. A primary particle; properly, assigning a reason.

the
τοῦ(tou)
Article - Genitive Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

high priest
ἀρχιερέως(archiereōs)
Noun - Genitive Masculine Singular
Strong's 749:High priest, chief priest. From arche and hiereus; the high-priest; by extension a chief priest.

brings
εἰσφέρεται(eispheretai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1533:To lead into, bring in, announce. From eis and phero; to carry inward.

the
τὸ(to)
Article - Nominative Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

blood
αἷμα(haima)
Noun - Nominative Neuter Singular
Strong's 129:Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

of animals
ζῴων(zōōn)
Noun - Genitive Neuter Plural
Strong's 2226:An animal, living creature. Neuter of a derivative of zao; a live thing, i.e. An animal.

into
εἰς(eis)
Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὰ(ta)
Article - Accusative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Holy Place
ἅγια(hagia)
Adjective - Accusative Neuter Plural
Strong's 40:Set apart by (or for) God, holy, sacred. From hagos; sacred.

[as a sacrifice] for
περὶ(peri)
Preposition
Strong's 4012:From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

sin,
ἁμαρτίας(hamartias)
Noun - Genitive Feminine Singular
Strong's 266:From hamartano; a sin.

the
τὰ(ta)
Article - Nominative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

bodies
σώματα(sōmata)
Noun - Nominative Neuter Plural
Strong's 4983:Body, flesh; the body of the Church. From sozo; the body, used in a very wide application, literally or figuratively.

are burned
κατακαίεται(katakaietai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2618:To burn up, consume entirely. From kata and kaio; to burn down, i.e. Consume wholly.

outside
ἔξω(exō)
Preposition
Strong's 1854:Without, outside. Adverb from ek; out(-side, of doors), literally or figuratively.

the
τῆς(tēs)
Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

camp.
παρεμβολῆς(parembolēs)
Noun - Genitive Feminine Singular
Strong's 3925:From a compound of para and emballo; a throwing in beside, i.e., battle-array, encampment or barracks.


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NT Letters: Hebrews 13:11 For the bodies of those animals whose (Heb. He. Hb)