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Hebrews 9

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1 Then indeed, even the first [covenant] had ordinances of divine service and the earthly sanctuary.

2 For a tabernacle was prepared: the first [part,] in which [was] the lampstand, the table, and the showbread, which is called the sanctuary;

3 and behind the second veil, the part of the tabernacle which is called the Holiest of All,

4 which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which [were] the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant;

5 and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

6 Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing [the services.]

7 But into the second part the high priest [went] alone once a year, not without blood, which he offered for himself and [for] the people's sins [committed] in ignorance;

8 the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.

9 It [was] symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience --

10 [concerned] only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

11 But Christ came [as] High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.

12 Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.

13 For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh,

14 how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?

15 And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

16 For where there [is] a testament, there must also of necessity be the death of the testator.

17 For a testament [is] in force after men are dead, since it has no power at all while the testator lives.

18 Therefore not even the first [covenant] was dedicated without blood.

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people,

20 saying, "This [is] the blood of the covenant which God has commanded you."

21 Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry.

22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

23 Therefore [it was] necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.

24 For Christ has not entered the holy places made with hands, [which are] copies of the true, but into heaven itself, now to appear in the presence of God for us;

25 not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another --

26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.

27 And as it is appointed for men to die once, but after this the judgment,

28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

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The New King James Version (NKJV)

The New King James Version (NKJV) is a modern translation of the Bible that seeks to preserve the stylistic and literary beauty of the original King James Version (KJV) while making it more accessible to contemporary readers. The project to create the NKJV began in 1975, spearheaded by Arthur Farstad and a team of over 130 scholars, theologians, and pastors. They aimed to maintain the traditional language and rhythm of the KJV while updating archaic terms and expressions to be more understandable for modern audiences. The translation was completed and published in 1982, offering a blend of reverence for the past and clarity for the present.

One of the defining features of the NKJV is its commitment to the Textus Receptus, the same Greek text underlying the New Testament of the KJV. This ensures a high degree of continuity between the two versions, making the NKJV familiar to those who have long cherished the KJV. However, the NKJV also considers findings from more recent scholarship and textual criticism, incorporating insights from the latest manuscripts and research. This approach helps to balance respect for the historical text with a recognition of the advancements in biblical studies.

The NKJV has been praised for its readability and poetic qualities, which make it suitable for both private study and public worship. Its translators worked diligently to preserve the lyrical and memorable phrasing of the KJV, which has deeply influenced English literature and religious practice. By modernizing the language without compromising the text’s inherent dignity and solemnity, the NKJV has become a popular choice among those who value both accuracy and elegance in their Bible reading.

Despite its strengths, the NKJV has faced criticism from some quarters. Critics argue that by adhering too closely to the Textus Receptus, it may not fully reflect the breadth of available manuscript evidence. Others feel that it may still be too archaic for some readers, especially those who are new to the Bible or who come from different linguistic backgrounds. Nonetheless, the NKJV remains a significant and respected translation, offering a bridge between the venerable tradition of the KJV and the needs of modern readers.