Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹ 

Ibrani 9:3

9:3 And after the second curtain there was a tent called the holy of holies.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ²  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ³ 

Ibrani 10:20-21

10:20 by the fresh and living way that he inaugurated for us ⁴  through the curtain, that is, through his flesh, ⁵  10:21 and since we have a great priest ⁶  over the house of God,

Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ⁷  in front of the atonement plate ⁸  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 16:15

16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, ⁹  and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate.

Matius 27:51

27:51 Just then ¹⁰  the temple curtain ¹¹  was torn in two, from top to bottom. The ¹²  earth shook and the rocks were split apart.

Efesus 2:6

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

[4:16]  ¹ tn Grk “for timely help.”

[9:7]  ² tn Grk “the second tent.”

[9:7]  ³ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[10:20]  ⁴ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁵ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ⁶ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[16:2]  ⁷ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ⁸ tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[16:15]  ⁹ tn Heb “and he shall bring its blood into from house to the veil-canopy.”

[27:51]  ¹⁰ tn Grk “And behold.”

[27:51]  ¹¹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[27:51]  ¹² tn Here καί (kai) has not been translated.