Glad-U-See

Heb 8:4-5 For if the High Priest (who is settled at the right hand of the throne of the Majesty on high) were on earth (were here), he should not be a high priest, because there are already high priests that offer gifts according to the Torah; who serve as a copy and shadow of things in heaven, as was said to Moses when he was about to make the Tent: for, “Look”, says the Torah, “that thou make them after their pattern, which was shown thee in the mountain” (Exo 25:40).

Heb 8:6 But now Yeshua has received a different priestly function, by how much also he is the mediator of a better covenant (a more advantageous and useful covenant that reflects restoring the high-priesthood after the Order of the Melchisedec, Heb 7:12-14,21-22), which was established on more advantageous and useful promises (the Greek word for "established" is nomotheteo, which means enacted by law, i.e. by the Torah).

Heb 8:7-12 Because if the first high-priesthood (Heb 7:21-28) had been without fault, then should no place have been sought for the second (Heb 8:1). For example, finding fault with them to whom it said in Jer 31:31-34, “Behold, the days come, saith YHVH, when I will cut a new covenant with the House of Israel and with the House of Judah. Not like the covenant that I cut with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; a covenant they rendered null and void (Psa 119:126; Isa 24:5) even though I had married them, saith YHVH. Except in this covenant, that I will cut with the House of Israel (the House of Judah is not mentioned because they had not been divorced, Jer 3:8 & Hos 1:6-7; 2:1-23) after those days saith YHVH (after rebuilding their City and Temple, and planting them in their own Land, Jer 31:28; Zec 6:12-13), I will put my Torah in their inner part, even write it in their heart; and I will be their Elohim, and they shall be Ammi ("My People". Hos 2:23); and they shall not teach every man his neighbor, and every man his brother, saying, 'Know YHVH' ("return to an intimate covenantal relationship with YHVH"); for all shall know me, from the youngest to the eldest. For I will be merciful toward the House of Israel’s unrighteousness; and their sins, even their Torah-less-ness, will I remember no more”.

Heb 8:13 As this illustration shows, new has made that which came first, old. And whatever is becoming old is about to be abrogated and obsolescent.

Heb 9:1-2 Certainly then the first (the old high priesthood) had not only ordinances about the Tent service, but also an earthly sanctuary in which to perform the ordinances. For there was a Tent made, and behind the first veil was the candlestick, and the table, and the showbread, which is called the Holiest (It was this first veil or outer curtain that the centurion saw splitting in to two pieces, as he stood on the Mount of Olives, Mat 27:51-54; Mar 15:37-39; Luk 23:45-47. The rent curtain was a demonstration of the Father's grief, e.g. Gen 37:34; 2Sam 1:11-12, etc.).

Heb 9:3-7 But, behind the second veil of the Tent, was that which is called the Holiest of All (Exo 26:33); which had the golden censer (only on the Day of Atonement, Lev 16:12 & Exo 30:10, Exo 40:2-5), and the ark of the covenant overlaid roundabout with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the scrolls of the Covenant (Deu 31:24-27). And over it the Cherubim of the Shekinah shadowing the Mercyseat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the front of the Tent, behind the first veil (vs. 2), accomplishing the service. But through the second veil went the high priest alone once every year (Lev 16), not without blood, which he offered in behalf of himself and the unintentional sins (Lev 4:2) of the People of Israel.

Heb 9:11-14 Now the Messiah has appeared, High Priest of the good things to come (referring to the Melchisedecian High Priesthood -- see Heb 8:7-12 above) in the greater and more perfect Tent (his resurrected body) not made with hands, that is, not of this creation. He entered behind the second veil, the Holy of Holies once (a picture of the netherworld), not by the blood of goats and calves, but by his own blood (his death), having obtained eternal redemption (immortality). For if the blood of goats and bulls and the ashes of a heifer sprinkling those who are ceremonially unclean (contaminated Levites, Num 19:11) sanctify for the cleansing of the flesh (a reference to the water of separation, Num 19:9), how much more will the blood of the Messiah, who through the age-enduring spirit (the Promise) offered Himself without blemish to Elohim, cleanse our attention to detail away from dead works (away from dead offerings; see note #1 under the section Fundamental Duties of the High Priest in the chapter called "First Principles: Priestly Instructions") and toward serving the living Elohim (toward obedience, see the chapter called "The Sacrifice of Obedience")?

Rev 11:8 And the bodies of the two witnesses will lie in the place ("of the great city" is spurious), where Adoneinu was executed. The symbolic name of that place is Sodom (in Hebrew it means "burnt"), and Egypt (in Hebrew it means "difficult").

"Burnt and difficult" was a cryptic phrase used by the Temple priests for the ash pit where the red heifer was offered.

Heb 9:15 And because of this principle of Old & New and First & Second, the Messiah of Israel is the mediator of a new covenant (to restore the high-priesthood based on the Order of the Melchisedec, Heb 7:12-14,21-22), in order that (a death having occurred that concerned redressing violations of the Torah, during the first covenant -- that is to say, the death of the Aaronic high priesthood Heb 6:16-20), they who are called (the priesthood, Deu 21:5) might receive the promise of eternal inheritance (see Num 18:20-24; Eze 44:28).

Heb 9:16-18 Because where a covenant is, there must also of necessity be a dead thing brought by the one covenanting (an understanding we gleaned from an article by Frank Houtz). For a covenant is confirmed over a dead thing; yet the covenant is not enacted, while the thing that was brought is alive. Whereupon the first was inaugurated with blood.

Heb 9:19-22 For when Moses had spoken every precept to all the People according to the Torah, he took the blood of dead calves (the Syriac and Arabic versions omit "goats") with water, and scarlet wool, and hyssop, and sprinkled it above the scrolls on all the People, saying in Exo 24:3-8, "this is the Blood of the Covenant which YHVH has made with you." Moreover he sprinkled with blood both the Tent and all the vessels of the ministry; and almost all according to the Torah are consecrated with blood (refer to Exo 29:1a,21 and Josephus Antiquities 3.8.6), and without bestowing blood there is no "aphesis".

The Greek word "aphesis" was used in classical Greek for the starting place of horse and chariot races, at the Hippodrome. To paraphrase verse 22: "the new covenant cannot begin without bestowing blood".

Mat 26:28-29 For this wine is my Blood of the Covenant. The Blood of the Covenant is bestowed for "aphesis" (as a new start) for the many who are without an allotment (Zec 9:11). But I tell you; from this moment I will not drink of this fruit of the vine until that day when I drink it new with you in My Father's kingdom.

The Greek word "aphesis" is also associated with the Hebrew word yovel or Jubilee (Lev 25:8-17). The Jubilee is almost like the start of a horse race, with the captives and the prisoners standing at the "aphesis", the starting block, waiting for their new beginning (Isa 61:1; Luk 16:16; Mic 2:12-13). However, "aphesis" should not be rendered "payment for sin". Blood was not a payment. According to Heb 10:4, it is impossible for blood (of bulls, goats, or any other animal or human slaughter, Mic 6:6-8) to remove sins. The death of an offering was necessary to obtain blood to fulfill ceremonial or covenantal obligations (as we read in Heb 9:17: "a covenant is not enacted, while the thing that was brought is alive"). The emphasis of an offering was on participation not substitution (Rom 6:3-5).