Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 9:3

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

Ibrani 9:7-8

9:7 But only the high priest enters once a year into the inner tent, ¹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ²  9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ³  was standing.

Ibrani 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ⁴  eternal redemption.

Ibrani 9:23-25

9:23 So it was necessary for the sketches ⁵  of the things in heaven to be purified with these sacrifices, ⁶  but the heavenly things themselves required ⁷  better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation ⁸  of the true sanctuary ⁹  – but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer ¹⁰  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹¹  in the hope of God’s glory.

Efesus 2:18

2:18 so that ¹²  through him we both have access in one Spirit to the Father.

Efesus 2:1

New Life Individually

2:1 And although you were ¹³  dead ¹⁴  in your transgressions and sins,

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁵  in Galilee. ¹⁶  Jesus’ mother ¹⁷  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ¹⁸ 

[9:7]  ¹ tn Grk “the second tent.”

[9:7]  ² 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.

[9:8]  ³ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:12]  ⁴ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:23]  ⁵ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ⁶ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ⁷ tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:24]  ⁸ tn Or “prefiguration.”

[9:24]  ⁹ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:25]  ¹⁰ tn Grk “and not that he might offer,” continuing the previous construction.

[5:2]  ¹¹ tn Or “exult, boast.”

[2:18]  ¹² tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:1]  ¹³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:1]  ¹⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁶ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁷ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ¹⁸ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.