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Redemption through His Blood
…24For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God.25Nor did He enter heaventoofferHimselfagain and again,asthehigh priestenterstheMost Holy Placeeveryyearwithbloodthat is not his own.26Otherwise, Christ would have had to suffer repeatedly since the foundation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself.…

Treasury of Scripture

Nor yet that he should offer himself often, as the high priest enters into the holy place every year with blood of others;

offer.

Hebrews 9:7,14,26
But into the secondwent the high priest alone once every year, not without blood, which he offered for himself, andfor the errors of the people: …

Hebrews 10:10
By the which will we are sanctified through the offering of the body of Jesus Christ oncefor all.

as.

Hebrews 9:12
Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemptionfor us.

Exodus 30:10
And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: itis most holy unto the LORD.

Leviticus 16:2-34
And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holyplace within the vail before the mercy seat, whichis upon the ark; that he die not: for I will appear in the cloud upon the mercy seat…

BloodEnterEnterethEntersGoesHeavenHighHolyOfferOfferingOftenOrderOthersPriestPurposeRepeatedlySacrificeTimesWayYearlyBloodEnterEnterethEntersGoesHeavenHighHolyOfferOfferingOftenOrderOthersPriestPurposeRepeatedlySacrificeTimesWayYearly1.The description of the rites and sacrifices of the law;
11.which are far inferior to the dignity and perfection of the sacrifice of Christ.

Nor did He enter heaven to offer Himself again and again
This phrase emphasizes the sufficiency and finality of Christ's sacrifice. Unlike the repeated sacrifices of the Old Testament, Christ's offering was once for all. The high priests of Israel had to enter the Most Holy Place annually to atone for the sins of the people, highlighting the temporary and incomplete nature of those sacrifices. In contrast, Christ's single entry into heaven signifies the completion and perfection of His redemptive work. This aligns withHebrews 7:27, which states that Jesus does not need to offer sacrifices daily, as the high priests did.

as the high priest enters the Most Holy Place every year
The high priest's annual entry into the Most Holy Place occurred on Yom Kippur, the Day of Atonement, as described inLeviticus 16. This was the only time the high priest could enter the innermost part of the tabernacle or temple, symbolizing the presence of God. The ritual underscored the separation between God and humanity due to sin, and the need for atonement. The high priest's role was a foreshadowing of Christ's ultimate priesthood, as He entered the true heavenly sanctuary once and for all.

with blood that is not his own
The high priest carried the blood of bulls and goats, which were insufficient for true atonement, as noted inHebrews 10:4. These sacrifices were symbolic, pointing to the need for a perfect sacrifice. In contrast, Christ offered His own blood, which was perfect and without blemish, fulfilling the requirements for eternal redemption. This act is a fulfillment of the prophecy inIsaiah 53, where the suffering servant bears the iniquities of many. Christ's self-sacrifice is the ultimate expression of His role as both priest and offering, providing a permanent solution to the problem of sin.

1.Jesus Christ
The central figure of the New Covenant, who offered Himself once for all as the perfect sacrifice for sin.

2.High Priest
In the Old Testament, the high priest was responsible for entering the Most Holy Place once a year on the Day of Atonement to offer sacrifices for the sins of the people.

3.Most Holy Place (Holy of Holies)
The innermost and most sacred area of the ancient Tabernacle and later the Temple, where the high priest would enter once a year to make atonement.

4.Heaven
The spiritual realm where God dwells, which Jesus entered after His resurrection and ascension.

5.Day of Atonement (Yom Kippur)
An annual Jewish observance where the high priest made sacrifices for the sins of the people, symbolizing temporary atonement.The Sufficiency of Christ's Sacrifice
Jesus' sacrifice was once and for all, unlike the repeated sacrifices of the Old Covenant. This highlights the completeness and sufficiency of His atonement for our sins.

The Fulfillment of the Law
Christ's entry into heaven signifies the fulfillment of the Old Testament sacrificial system. Believers are no longer under the law but under grace, as Jesus fulfilled the law's requirements.

Assurance of Salvation
The finality of Christ's sacrifice provides believers with assurance of salvation. We can rest in the completed work of Christ, knowing that no further sacrifice is needed.

The Role of the High Priest
Understanding the role of the high priest in the Old Testament helps us appreciate Jesus as our eternal High Priest, who intercedes for us continually.

Living in Light of Christ's Sacrifice
As recipients of this perfect sacrifice, believers are called to live lives of gratitude, holiness, and service, reflecting the transformative power of Christ's atonement.1.What is the meaning of Hebrews 9:25?

2.How does Hebrews 9:25 emphasize the uniqueness of Christ's sacrifice compared to others?

3.What does "enter heaven to offer Himself again and again" signify about Jesus?

4.How does Hebrews 9:25 connect to Old Testament sacrificial practices?

5.In what ways can we rely on Christ's once-for-all sacrifice today?

6.How does understanding Hebrews 9:25 strengthen our faith in Christ's completed work?

7.How does Hebrews 9:25 differentiate Christ's sacrifice from Old Testament sacrifices?

8.Why is the concept of repeated sacrifices significant in Hebrews 9:25?

9.What historical context influenced the writing of Hebrews 9:25?

10.What are the top 10 Lessons from Hebrews 9?

11.What does Jesus as our High Priest mean?

12.What does "Blood of Bulls and Goats" mean?

13.What does it mean that Jesus advocates for us?

14.What was the Levitical Priesthood?Nor did He enter heaven

Jesus “entered heaven itself, now to appear on our behalf in God’s presence” (Hebrews 9:24). That ascent was:

• real, bodily, and historic (Hebrews 4:14).

• the fulfillment of the earthly tabernacle, which was “a copy of the true one” (Hebrews 8:1–2).

• the guarantee that our “anchor” is secure “behind the curtain” where He has gone “as a forerunner on our behalf” (Hebrews 6:19–20).

Because He is there, believers have direct access to the Father (John 14:2–3;Ephesians 2:18).

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to offer Himself again and again

Unlike the old priests, Christ’s sacrifice is never repeated. Scripture insists He “does not need to offer sacrifices day after day” (Hebrews 7:27), for He “entered the Most Holy Place once for all by His own blood, thus securing eternal redemption” (Hebrews 9:12).

Key implications:

• One sacrifice, fully sufficient—no further payment for sin is needed (Hebrews 10:10).

• One sacrifice, eternally effective—“once for all” covers every generation (1 Peter 3:18).

• One sacrifice, personally offered—He gave Himself, not something external (Galatians 2:20).

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as the high priest enters the Most Holy Place every year

The comparison draws on the Day of Atonement (Leviticus 16).

• Only the high priest could pass the veil, and only “once a year” (Hebrews 9:7).

• That annual entry was a reminder that sin was not yet removed (Hebrews 10:1–3).

• The ritual pointed forward to the true High Priest whose single entrance would open the way permanently (Matthew 27:51).

The yearly repetition highlights the temporary nature of the old covenant and the lasting work of Christ.

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with blood that is not his own

On Yom Kippur the priest carried animal blood (Leviticus 16:14–16). That blood:

• could ceremonially cleanse but could never “take away sins” (Hebrews 10:4).

• served as a shadow of “the precious blood of Christ, a lamb without blemish or spot” (1 Peter 1:19).

Jesus “purchased the church of God with His own blood” (Acts 20:28). Because His blood is His own, divine and human, it:

• cleanses the conscience (Hebrews 9:14).

• brings complete forgiveness (Ephesians 1:7).

• keeps on cleansing those who walk in the light (1 John 1:7).

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summary

Hebrews 9:25 underscores the once-for-all, never-to-be-repeated sacrifice of Jesus. Unlike the earthly high priests who entered annually with borrowed blood, Christ entered the true sanctuary once, with His own blood, achieving eternal redemption and opening unhindered access to God for all who trust Him.

(25)Nor yet that he should--i.e.,Nor yet(did He enter into heaven) that He may offer Himself often. The connection has been pointed out already in the last Note. The "offering "which is here in thought does not correspond to the actual sacrifice of the sin-offerings on the Day of Atonement, but to the presentation of the blood in the Holiest Place. In this really consisted the presentation of that sacrifice to God. That this is the meaning here is shown by the contrast in the latter part of the verse, where we read of the high priest's entering the Holy Place (i.e.,the Holy of Holies; see Note onHebrews 9:2) "with blood not his own," and by the argument ofHebrews 9:26.

Verses 25, 26. -Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others (i.e. blood not his own,ἀλλοτρίῳ);for then must he often have suffered since the foundation of the world: but now (probablyνυνί, notνῦν, meaning "as it is ")once at the end of the ages hath he appeared (rather,been manifested,πεφανέρωται)to put away sin by the sacrifice of himself. Here (as above noted) the idea ofἐφάπαξ in ver. 12 is taken up. That Christ's offering of himself is once for all, needing no repetition, follows from the view of it already given, viz. that it is a perpetual presentation of himself, after fully availing sacrifice of himself, before the very face of God. That this is of necessity once for all is now further shown by the consideration that repeated offerings of himself would involve the impossible condition of repeated deaths. Observe that "offer himself" in ver. 25 does not refer to the death upon the cross, but to the intercession before the eternal mercy-seat after accomplished atonement, answering to the high priest's entrance, with the blood of previous sacrifice, within the veil. The death itself is denoted in ver. 26 byπαθεῖν ("suffered"). The argument rests on the principle, already established as being signified by the whole of the ancient ritual, that, for acceptable intercession in behalf of man, previous death or blood-shedding is in every case required. But why add "since the foundation of the world"? We must supply the thought of the retrospective efficacy of Christ's atonement. Ever since sin entered, man needed atonement, signified, but not effected, by the ancient sacrifices. Christ's one offering of himself has supplied this primeval need, availing, not only for the present and future, but also for all past ages. This view was definitely expressed, with reference to "transgressions which were under the first covenant," in ver. 15, and, though not repeated here, is prominent in the writer's mind (cf.Romans 3:25, where God's righteousness is said to have been shown in Christ with regard to "the passing over of sins done aforetime, in the forbearance of God," as well as to justification of believers now; alsoRomans 5, where the effect of Christ's obedience is declared to be coextensive with that of Adam's transgression). This view accounts for "since the foundation of the world," the idea being that, the transgressions requiring atonement having been since then, repeated deaths since then would have been needed had not Christ's one offering of himself availed for all time, just as repeated sacrifices were needed for the high priest's symbolical yearly intercessions. The question is not asked, nor is any reason given, why this one all-sufficient offering was deferred till so long after the need began. It is enough to know that such has been, in fact, the Divine will, viz. that not till the fullness of time was come - not till the end (or consummation) of the long preceding sinful ages - should the Redeemer once for all be manifested for atonement. The phrase,ἐπὶ συντελείᾳ τῶναἰώνων, seems certainly to imply the idea, otherwise known to have been prevalent in the apostolic age, of the end of all things being close at hand; and this expectation further accounts for the reference to the past rather than the future in the expression, "since the foundation of the world." For, with regard to the future, the second coming of Christ was the one great idea present to the minds of Christians, the intervening time being regarded by them as but the dawn of coming day (see, on this head, what was said under Hebrews 1:2). The strong expression,εἰς ἀθέτησιν ἁμαρτίας (for the sense ofἀθέτησις, cf.Hebrews 7:18, where it means "abrogation"), used as it here is with reference to all the transgressions of the ages past, though not to be pressed so as to invalidate what is elsewhere said of the future penal consequences of all willful and unrepented sin, may still be cited among the texts supporting the view of those who "trust the larger hope."

Parallel Commentaries ...


Nor [did He enter heaven]
οὐδ’(oud’)
Conjunction
Strong's 3761:Neither, nor, not even, and not. From ou and de; not however, i.e. Neither, nor, not even.

to
ἵνα(hina)
Conjunction
Strong's 2443:In order that, so that. Probably from the same as the former part of heautou; in order that.

offer
προσφέρῃ(prospherē)
Verb - Present Subjunctive Active - 3rd Person Singular
Strong's 4374:From pros and phero; to bear towards, i.e. Lead to, tender, treat.

Himself
ἑαυτόν(heauton)
Reflexive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 1438:Himself, herself, itself.

again and again,
πολλάκις(pollakis)
Adverb
Strong's 4178:Many times, often, frequently. Multiplicative adverb from polus; many times, i.e. Frequently.

as
ὥσπερ(hōsper)
Adverb
Strong's 5618:Just as, as, even as. From hos and per; just as, i.e. Exactly like.

the
ὁ(ho)
Article - Nominative 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
ἀρχιερεὺς(archiereus)
Noun - Nominative Masculine Singular
Strong's 749:High priest, chief priest. From arche and hiereus; the high-priest; by extension a chief priest.

enters
εἰσέρχεται(eiserchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1525:To go in, come in, enter. From eis and erchomai; to enter.

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.

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

every
κατ’(kat’)
Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

year
ἐνιαυτὸν(eniauton)
Noun - Accusative Masculine Singular
Strong's 1763:A year, cycle of time. Prolongation from a primary enos; a year.

with
ἐν(en)
Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

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

that is not his own.
ἀλλοτρίῳ(allotriō)
Adjective - Dative Neuter Singular
Strong's 245:From allos; another's, i.e. Not one's own; by extension foreign, not akin, hostile.


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NT Letters: Hebrews 9:25 Nor yet that he should offer himself (Heb. He. Hb)