The point of what we are saying is this
This phrase serves as a summary or culmination of the preceding arguments in the Book of Hebrews. The Greek word for "point" is "kephalaion," which can mean "main point" or "summary." It indicates that the author is drawing a conclusion from the previous discussions about the superiority of Christ's priesthood. Historically, the Book of Hebrews was written to Jewish Christians who were familiar with the Levitical priesthood, and this phrase emphasizes the transition from the old covenant to the new, highlighting the fulfillment of the law through Christ.

We do have such a high priest
The phrase "such a high priest" refers to the unique and superior nature of Jesus' priesthood. The Greek word "archiereus" is used for "high priest," which in the Jewish context was the highest religious authority, responsible for offering sacrifices and interceding for the people. Jesus, as our high priest, surpasses the Levitical priests because He is both the priest and the sacrifice, offering Himself once for all. This reflects the fulfillment of Old Testament prophecies and the establishment of a new covenant, as Jesus mediates between God and humanity.

who sat down at the right hand of the throne of the Majesty in heaven
The imagery of sitting "at the right hand" signifies a position of honor and authority. In the ancient world, the right hand was considered a place of power and privilege. The Greek word "kathemai" means "to sit," indicating that Jesus' work of atonement is complete, unlike the Levitical priests who stood daily to perform their duties. The "throne of the Majesty" refers to God's sovereign rule, with "Majesty" being a reverent term for God Himself. This phrase underscores the divine authority and completed work of Christ, affirming His exaltation and ongoing intercession for believers. Historically, this would have been a powerful assurance to early Christians facing persecution, reminding them of Christ's ultimate victory and His role as their eternal advocate.

and who ministers
The Greek word for "ministers" is "λειτουργός" (leitourgos), which refers to a public servant or one who performs a service. In the context of Hebrews, this term emphasizes the active role of Christ as our High Priest. Unlike the Levitical priests who served in the earthly tabernacle, Christ's ministry is in the heavenly realm. This highlights the superiority and eternal nature of His priesthood, serving not just in a physical sense but in a spiritual and eternal capacity.

in the sanctuary
The term "sanctuary" comes from the Greek "ἅγιον" (hagion), meaning "holy place." This refers to the heavenly sanctuary, which is the true dwelling place of God. The earthly tabernacle was a mere shadow of this heavenly reality. The sanctuary is where God’s presence dwells, and Christ’s ministry there signifies direct access to God, a privilege that was not fully realized under the Old Covenant.

and the true tabernacle
The word "true" in Greek is "ἀληθινός" (alēthinos), meaning genuine or real. The "true tabernacle" contrasts with the earthly tabernacle, which was a copy and shadow of the heavenly one. This emphasizes the authenticity and permanence of the heavenly tabernacle where Christ serves. It is not subject to decay or obsolescence, unlike the physical structures made by human hands.

set up by the Lord
The phrase "set up" is derived from the Greek "ἐπήξεν" (epēxen), meaning to pitch or establish. This indicates divine action and authority. The Lord Himself established this tabernacle, underscoring its divine origin and purpose. It is a creation of God, not of human effort, reflecting the perfect and sovereign plan of God in providing a means of eternal redemption through Christ.

not by man
This phrase emphasizes the contrast between the divine and the human. The earthly tabernacle was constructed by human hands under God’s instructions, but the heavenly tabernacle is entirely of divine origin. This distinction highlights the limitations of human efforts in achieving true reconciliation with God. It is only through God’s initiative and Christ’s perfect sacrifice that we have access to the heavenly sanctuary.

Every high priest
The role of the high priest in ancient Israel was central to the religious life of the people. The Greek term used here, "ἀρχιερεύς" (archiereus), signifies the chief religious leader responsible for offering sacrifices and interceding on behalf of the people. Historically, the high priest was a descendant of Aaron, Moses' brother, and served as a mediator between God and Israel. This role prefigures Christ, who is our ultimate High Priest, offering Himself as the perfect sacrifice.

is appointed
The Greek word "καθίσταται" (kathistatai) implies being set in place or established. This appointment was not a matter of personal ambition but a divine calling. In the Old Testament, God Himself appointed the high priests, emphasizing that spiritual leadership is a divine vocation. This concept is crucial in understanding Christ's priesthood, as He was appointed by God, not by human lineage or decision.

to offer both gifts and sacrifices
The phrase "δῶρα τε καὶ θυσίας" (dōra te kai thysias) refers to the offerings and sacrifices made by the high priest. "Gifts" (δῶρα) could include offerings of gratitude or devotion, while "sacrifices" (θυσίας) often involved the shedding of blood for atonement. This dual role highlights the comprehensive nature of the high priest's duties, which Christ fulfills perfectly. His sacrifice on the cross was both a gift of love and the ultimate atonement for sin.

for sins
The Greek term "ἁμαρτιῶν" (hamartiōn) refers to sins, which are offenses against God's holy law. The high priest's primary role was to address the problem of sin through sacrifices, pointing to the need for reconciliation with God. In the New Testament context, Christ's sacrifice is the definitive solution to sin, offering complete forgiveness and restoration to those who believe.

Now if He were on earth
This phrase introduces a hypothetical scenario, emphasizing the distinction between the earthly and heavenly realms. The Greek word for "earth" (γῆ, gē) often signifies the physical world in contrast to the spiritual or heavenly. In the context of Hebrews, this highlights the superiority of Christ's heavenly ministry over the earthly Levitical priesthood. Historically, the earthly temple was central to Jewish worship, but the author of Hebrews points to a greater, spiritual reality.

He would not be a priest
The Greek term for "priest" (ἱερεύς, hiereus) refers to one who performs sacred rites. In the Jewish context, priests were from the tribe of Levi, specifically the line of Aaron. Jesus, being from the tribe of Judah, would not qualify under the Mosaic Law to serve as a priest on earth. This underscores the unique and superior nature of Christ's priesthood, which is according to the order of Melchizedek, as discussed earlier in Hebrews.

since there are already priests
This phrase acknowledges the existing Levitical priesthood, which was active at the time of the writing of Hebrews. The presence of these priests, who served in the temple, is a reminder of the old covenant system. Archaeological findings, such as the remains of the Second Temple, provide tangible evidence of this priestly activity. The author of Hebrews uses this reality to contrast the temporary and imperfect nature of the Levitical priesthood with the eternal and perfect priesthood of Christ.

to offer gifts
The term "gifts" (δῶρα, dōra) refers to offerings made to God, which were a central part of the Levitical duties. These gifts were symbolic acts of worship and atonement under the old covenant. Scripturally, these offerings pointed forward to the ultimate sacrifice of Christ, who offered Himself once for all. The repetitive nature of these gifts highlights their insufficiency, which is fulfilled in the singular, sufficient sacrifice of Jesus.

according to the law
The "law" (νόμος, nomos) here refers to the Mosaic Law, which governed the religious, moral, and social life of Israel. The law prescribed the duties and qualifications of the Levitical priests. In the broader context of Hebrews, the law is seen as a shadow of the good things to come, pointing to the need for a new covenant. The historical context of the law, given at Sinai, is foundational to understanding the radical shift introduced by Christ's priesthood, which transcends and fulfills the law.

They serve
The phrase "They serve" refers to the priests of the Old Covenant, who performed their duties in the earthly tabernacle. The Greek word used here is "λατρεύουσιν" (latreuousin), which implies a form of worship or service. This service was a shadow of the heavenly realities, indicating that their work was not the ultimate fulfillment but a precursor to the greater work of Christ. Historically, the Levitical priests were tasked with maintaining the rituals and sacrifices that pointed forward to the coming Messiah.

at a sanctuary
The "sanctuary" mentioned here is the earthly tabernacle, a sacred place where God met with His people. The Greek term "ἅγιον" (hagion) signifies a holy place, set apart for divine purposes. This sanctuary was a physical representation of God's presence among the Israelites, constructed according to the divine instructions given to Moses. It served as a tangible reminder of God's holiness and the need for atonement.

that is a copy and shadow
The words "copy and shadow" highlight the temporary and imperfect nature of the Old Covenant practices. The Greek words "ὑπόδειγμα" (hypodeigma) and "σκιᾷ" (skia) suggest an imitation or a mere outline of the true heavenly realities. This indicates that the earthly tabernacle and its services were not the ultimate goal but pointed to the greater reality found in Christ. The use of these terms underscores the transitory nature of the Old Covenant, which was fulfilled and surpassed by the New Covenant.

of what is in heaven
This phrase emphasizes the heavenly reality that the earthly tabernacle was meant to represent. The Greek "ἐπουρανίων" (epouranión) refers to the heavenly or celestial realm. The earthly sanctuary was a model of the true tabernacle in heaven, where Christ now serves as our High Priest. This heavenly focus reminds believers of the eternal and perfect nature of Christ's priesthood and the New Covenant.

As Moses was warned
The reference to Moses being "warned" underscores the seriousness and divine authority behind the construction of the tabernacle. The Greek word "κεχρημάτισται" (kechrēmatistai) implies a divine instruction or command. This highlights the importance of adhering to God's precise instructions, as the tabernacle was to be a reflection of heavenly realities. Moses' obedience in this matter serves as a model for believers to follow God's commands faithfully.

when he was about to complete the tabernacle
This phrase indicates the moment when Moses was to finalize the construction of the tabernacle. The Greek "ἐπιτελεῖν" (epitelein) means to complete or finish. The completion of the tabernacle was a significant event, marking the establishment of a place where God would dwell among His people. It signifies the culmination of God's detailed instructions and the readiness of the Israelites to worship Him according to His divine plan.

For He said
The phrase "For He said" introduces a direct quotation from God, emphasizing the authority and importance of the message. The Greek "φησίν" (phēsin) is used to denote a declaration or statement. This divine speech underscores the seriousness of the instructions given to Moses and the necessity of following them precisely. It serves as a reminder of God's sovereignty and the importance of His word.

“See that you make everything according to the pattern
This command to "make everything according to the pattern" stresses the need for exactness in following God's instructions. The Greek "τύπον" (typon) refers to a model or blueprint. This pattern was shown to Moses on Mount Sinai, indicating that the earthly tabernacle was to be a precise reflection of the heavenly one. This meticulous attention to detail underscores the holiness of God and the importance of worshiping Him in spirit and truth.

shown you on the mountain.”
The "mountain" refers to Mount Sinai, where Moses received the Law and the instructions for the tabernacle. The Greek "ὄρει" (orei) signifies a place of divine revelation and encounter. This location is significant as it was where God revealed His covenant to Israel and provided the blueprint for the tabernacle. The mountain serves as a symbol of God's presence and the place where His divine will was made known to His people.

But now
This phrase marks a transition from the old to the new, emphasizing the present reality of Christ's work. In the Greek, "nyni de" indicates a shift in time and circumstance, highlighting the superiority of the new covenant established through Jesus. Historically, this reflects the transition from the Mosaic Law to the grace offered through Christ, a pivotal change in redemptive history.

Jesus
The central figure of the New Testament, Jesus is the fulfillment of Old Testament prophecies. His name, derived from the Hebrew "Yeshua," means "The Lord is salvation." This underscores His role as the Savior and the mediator of the new covenant, fulfilling the promises made to the patriarchs and prophets.

has received
The Greek word "tetychen" suggests an action completed with ongoing results. Jesus' reception of His ministry is not just a past event but has continuing implications for believers. This reflects the permanence and enduring nature of His priestly role, contrasting with the temporary and repetitive nature of the Levitical priesthood.

a much more excellent ministry
The term "diakonia" for ministry implies service, but here it is described as "pleionos diaphoroteras," meaning exceedingly superior. This highlights the surpassing greatness of Christ's priestly service compared to the Levitical priests. His ministry is not only superior in quality but also in effectiveness, offering a once-for-all sacrifice for sins.

just as the covenant He mediates is better
The word "covenant" (Greek "diatheke") refers to a binding agreement. Jesus is the mediator (Greek "mesites") of a "kreittonos" or better covenant, indicating a new and improved agreement between God and humanity. This covenant is superior because it is based on grace rather than law, offering a direct relationship with God through faith in Christ.

and is founded on better promises
The "better promises" (Greek "epangeliais kreittonos") refer to the assurances given by God under the new covenant. These promises include the internalization of God's laws, a personal relationship with Him, and the complete forgiveness of sins. This is a fulfillment of the prophetic promises found in Jeremiah 31:31-34, which anticipated a new covenant that would surpass the old in every way.

For if
The phrase "For if" introduces a conditional statement, suggesting a logical reasoning process. In Greek, the word "εἰ" (ei) is used, which sets up a hypothetical scenario. This opening invites the reader to consider the implications of the argument being made, emphasizing the necessity of the subsequent discussion about the covenants.

that first covenant
The "first covenant" refers to the Mosaic Covenant, established between God and Israel at Mount Sinai. Historically, this covenant included the Law given to Moses, which was central to Jewish identity and religious practice. The Greek term "πρώτη διαθήκη" (prōtē diathēkē) underscores its primacy in the sequence of God's covenants with humanity. This covenant was foundational but also preparatory, pointing towards something greater.

had been without fault
The phrase "had been without fault" suggests imperfection or inadequacy in the first covenant. The Greek word "ἄμεμπτος" (amemptos) implies blamelessness or flawlessness. Theologically, this does not mean the covenant itself was flawed, but rather that it was unable to bring about the complete reconciliation and transformation that humanity needed. It was limited in its ability to perfect the conscience of the worshiper.

no place
"No place" indicates that there would have been no need or necessity for something else. The Greek "οὐκ ἂν ἐζητεῖτο" (ouk an ezētēto) conveys the idea of seeking or searching. This implies that the existence of a second covenant was contingent upon the inadequacies of the first, highlighting God's proactive plan for redemption.

would have been sought
The phrase "would have been sought" suggests an active pursuit or search. The Greek "ἐζητεῖτο" (ezētēto) implies a deliberate and intentional action. This reflects God's purposeful unfolding of His redemptive plan, seeking to establish a covenant that would fulfill His ultimate purpose for humanity.

for a second
The "second" refers to the New Covenant, established through Jesus Christ. The Greek "δευτέρα" (deutera) signifies its position as following the first. This covenant is characterized by its ability to accomplish what the first could not—providing a complete and eternal solution to the problem of sin. It is a covenant of grace, written on the hearts of believers, and signifies the fulfillment of God's promises through Christ.

But God found fault with the people and said
This phrase introduces a divine critique, emphasizing God's active role in identifying the shortcomings of His people. The Greek word for "found fault" (μεμφόμενος) suggests a deep dissatisfaction, not merely a casual observation. Historically, this reflects the persistent disobedience of Israel despite God's covenantal faithfulness. The phrase sets the stage for the introduction of a new covenant, highlighting the need for transformation and renewal.

The days are coming
This phrase is prophetic, indicating a future event that is certain to occur. The Greek word for "days" (ἡμέραι) often signifies a significant period in biblical prophecy. This forward-looking statement is a common motif in the Old Testament, where God promises future restoration and hope. It reassures the audience that God’s plans are unfolding according to His divine timeline.

declares the Lord
The phrase underscores the authority and certainty of the message. The Greek word for "declares" (λέγει) is a strong assertion, emphasizing that this is not merely a human prediction but a divine proclamation. The use of "the Lord" (Κύριος) reflects the covenant name of God, Yahweh, reminding the audience of His unchanging nature and faithfulness.

when I will make a new covenant
This phrase is central to the passage, introducing the concept of a "new covenant" (διαθήκην καινήν). The Greek word for "new" (καινήν) implies something fresh and unprecedented, not just a renewal of the old. This covenant is contrasted with the Mosaic covenant, suggesting a transformative relationship between God and His people. Historically, this points to the coming of Christ and the establishment of a covenant based on grace rather than law.

with the house of Israel and with the house of Judah
This phrase specifies the recipients of the new covenant, "the house of Israel and the house of Judah." The division into two houses reflects the historical split of the united kingdom after Solomon's reign. By addressing both, the prophecy anticipates a reunification and restoration of God's people. It signifies inclusivity, extending the promise to all of Israel, and by extension, through Christ, to all believers. The historical context underscores God's unwavering commitment to His chosen people despite their past failures.

not like the covenant I made with their fathers
This phrase refers to the Mosaic Covenant, which God established with the Israelites at Mount Sinai. The Greek word for "covenant" here is "διαθήκη" (diathēkē), which can mean a testament or a will, emphasizing the solemn and binding nature of God's promises. Historically, this covenant was characterized by laws and rituals that the Israelites were to follow. The phrase "not like" indicates a contrast between the old covenant and the new one, which is based on better promises and mediated by Jesus Christ. This highlights the transformative nature of the New Covenant, which is not based on adherence to the law but on grace and internal transformation.

on the day I took them by the hand
This imagery of God taking the Israelites "by the hand" is tender and personal, suggesting a guiding and nurturing relationship. The Greek word "ἡμέρα" (hēmera) for "day" signifies a specific time when God intervened in history to lead His people out of Egypt. This act of deliverance is foundational in Jewish history, symbolizing God's power and faithfulness. The phrase underscores God's intimate involvement in the lives of His people, guiding them with care and purpose.

to lead them out of the land of Egypt
The exodus from Egypt is a pivotal event in the Old Testament, symbolizing liberation from bondage and the beginning of a journey toward the Promised Land. The Greek word "ἐξάγω" (exagō) for "to lead out" conveys the idea of bringing forth or delivering. This historical context reminds believers of God's ability to deliver from spiritual bondage and lead them into a life of freedom and promise through Christ.

because they did not abide by My covenant
The failure of the Israelites to "abide" by the covenant is a recurring theme in the Old Testament. The Greek word "ἐμμένω" (emménō) means to remain or continue in something. This highlights the Israelites' inability to keep the law due to their sinful nature. It serves as a reminder of humanity's need for a Savior who can fulfill the law on their behalf. The New Covenant, unlike the old, is not dependent on human faithfulness but on God's grace and the perfect obedience of Jesus.

and I disregarded them, says the Lord
The phrase "I disregarded them" is a sobering reminder of the consequences of disobedience. The Greek word "ἀμελέω" (ameléō) means to neglect or overlook. This does not imply that God abandoned His people entirely but that He allowed them to face the consequences of their choices. It underscores the seriousness of covenantal faithfulness and the need for a mediator who can bridge the gap between a holy God and sinful humanity. In the New Covenant, Jesus is that mediator, ensuring that believers are never disregarded but are always in the Father's care.

This is the covenant
The term "covenant" in the Greek is "διαθήκη" (diathēkē), which signifies a solemn agreement or contract. In the biblical context, it refers to a divine promise or arrangement established by God with His people. Historically, covenants were central to the relationship between God and Israel, such as the Abrahamic and Mosaic covenants. This new covenant, as prophesied in Jeremiah 31:31-34, signifies a transformative relationship, moving from external adherence to internal transformation.

I will make with the house of Israel
The phrase "house of Israel" refers to the descendants of Jacob, also known as Israel. In the New Testament context, it extends to include all who are part of the faith community, both Jews and Gentiles, as the spiritual Israel (Romans 9:6-8). This covenant is inclusive, reaching beyond ethnic boundaries to encompass all believers who are grafted into the spiritual lineage of Israel.

after those days
This phrase indicates a future time, pointing to the era following the life, death, and resurrection of Jesus Christ. It marks the transition from the old covenant, based on the law given at Sinai, to the new covenant inaugurated by Christ's sacrifice. "Those days" refer to the period of the old covenant, which was a shadow of the good things to come (Hebrews 10:1).

declares the Lord
The declaration "declares the Lord" emphasizes the divine authority and certainty of the promise. The Greek word "λέγει" (legei) underscores that this is not merely a human initiative but a divine proclamation. It assures believers of the reliability and unchanging nature of God's word.

I will put My laws in their minds
The phrase "put My laws in their minds" signifies an internalization of God's commandments. The Greek word for "put" is "δίδωμι" (didōmi), meaning to give or place. This internalization contrasts with the old covenant, where the law was external, written on tablets of stone. The new covenant involves a transformation of the mind, aligning thoughts and understanding with God's will (Romans 12:2).

and inscribe them on their hearts
The word "inscribe" comes from the Greek "ἐπιγράψω" (epigrapsō), meaning to write upon. This metaphorical language indicates a deep, personal, and permanent engraving of God's laws within the core of one's being. The heart, in biblical terms, represents the center of emotions, will, and intellect. This transformation leads to a genuine love for God's commandments and a desire to live in accordance with His will.

And I will be their God
This phrase echoes the covenantal promise found throughout Scripture, from Genesis to Revelation. It signifies a personal and communal relationship with God, where He is recognized as the sovereign ruler and loving Father. The Greek construction emphasizes possession and belonging, indicating a mutual relationship of commitment and devotion.

and they will be My people
The phrase "they will be My people" reflects the fulfillment of God's promise to Abraham and his descendants. It signifies a chosen community, set apart for God's purposes. In the new covenant, this identity is not based on ethnic lineage but on faith in Christ. Believers are adopted into God's family, becoming heirs of His promises and participants in His divine mission (1 Peter 2:9-10).

No longer
This phrase signifies a profound shift from the old covenant to the new covenant. In the Greek, "ou mē" is a strong negation, emphasizing the definitive end of a previous practice. Historically, under the old covenant, the knowledge of God was mediated through the law and the prophets. The new covenant, however, promises a direct and personal relationship with God, eliminating the need for intermediaries.

will each one teach
The Greek word "didaskō" means to instruct or impart knowledge. In the context of the old covenant, teaching was a communal responsibility, often carried out by priests and prophets. This phrase suggests a future where such formal instruction about knowing God becomes unnecessary because of the internalization of God's laws and presence in the hearts of believers.

his neighbor or his brother
These terms reflect the communal and familial nature of ancient Jewish society. "Neighbor" (Greek: "plēsion") and "brother" (Greek: "adelphos") indicate the close-knit relationships within the community of faith. The new covenant promises that the knowledge of God will transcend these social structures, becoming universally accessible to all members of the community.

saying, ‘Know the Lord,’
The imperative "Know" (Greek: "ginōskō") implies an intimate, experiential knowledge rather than mere intellectual understanding. In the old covenant, knowing the Lord often required external instruction and ritual observance. The new covenant, however, promises an innate, personal knowledge of God, facilitated by the Holy Spirit dwelling within believers.

because they will all know Me
The universality of this promise is emphasized by the word "all" (Greek: "pas"). This signifies an inclusive, comprehensive knowledge of God available to every believer, regardless of status or background. The phrase "know Me" reiterates the intimate, personal relationship God desires with His people, a relationship made possible through the redemptive work of Christ.

from the least of them to the greatest
This phrase underscores the egalitarian nature of the new covenant. In the ancient world, social hierarchies often dictated access to religious knowledge and privilege. However, the new covenant abolishes these distinctions, offering equal access to the knowledge of God to everyone, from the most humble to the most esteemed. This reflects the heart of the Gospel, where all are equal before God, and salvation is available to all who believe.

For I will forgive their iniquities
This phrase begins with the assurance of divine forgiveness. The Greek word for "forgive" here is "ἵλεως" (hileōs), which conveys a sense of being merciful or propitious. In the context of the New Covenant, this forgiveness is not just a temporary covering of sins, as was the case with the Old Covenant sacrifices, but a complete and eternal pardon. The term "iniquities" refers to moral perversity or wickedness, emphasizing the depth of human sinfulness. Historically, this promise of forgiveness is rooted in the prophetic writings of Jeremiah (Jeremiah 31:34), where God promises a new relationship with His people, characterized by internal transformation and genuine reconciliation.

and will remember their sins no more
The phrase "will remember" comes from the Greek "μνησθήσομαι" (mnēsthēsomai), which means to recall or bring to mind. In a divine context, this is not about God forgetting in a human sense but choosing not to hold our sins against us. Theologically, this is a profound statement about the nature of God's grace and the completeness of His forgiveness. The word "sins" here is "ἁμαρτίας" (hamartias), which refers to missing the mark or falling short of God's standards. The promise that God will "remember...no more" is a powerful assurance of the finality of Christ's atoning work. In the historical context of the early church, this was a radical departure from the continual sacrifices required under the Mosaic Law, highlighting the sufficiency of Christ's sacrifice once for all. This promise is a cornerstone of Christian hope, emphasizing that believers are fully reconciled to God through Jesus Christ, with their sins completely removed from divine consideration.

By speaking of a new covenant
The phrase "by speaking of a new covenant" introduces the concept of a transformative shift in God's relationship with humanity. The Greek word for "new" here is "kainos," which implies not just new in time, but new in quality and essence. This new covenant is not merely a continuation or modification of the old but represents a fundamentally different and superior agreement. Historically, the idea of a covenant was central to Jewish identity, rooted in the covenants with Abraham, Moses, and David. The "new covenant" is a fulfillment of the prophecy in Jeremiah 31:31-34, where God promises a covenant written on the hearts of His people, signifying an intimate and personal relationship with Him.

He has made the first one obsolete
The term "obsolete" comes from the Greek word "palaioo," meaning to make old or to declare as outdated. This does not imply that the old covenant was without purpose or value; rather, it served as a necessary foundation and foreshadowing of what was to come. The old covenant, with its laws and rituals, pointed towards the need for a savior and the insufficiency of human efforts to achieve righteousness. In the historical context, this was a radical statement, as the Mosaic Law was central to Jewish life and worship. However, the coming of Christ and the establishment of the new covenant rendered the old one obsolete, as it was fulfilled and surpassed by the work of Jesus.

And what is obsolete and aging
The phrase "and what is obsolete and aging" emphasizes the transition from the old to the new. The Greek word for "aging" is "gerasko," which conveys the idea of growing old and wearing out. This imagery suggests that the old covenant, like an aging garment, was never intended to be permanent. It served its purpose in guiding and preparing God's people for the coming of Christ. The historical context of the early church, which was grappling with the relationship between Jewish traditions and the new faith in Christ, highlights the significance of this transition. The old covenant was a shadow of the good things to come, as described in Hebrews 10:1.

Will soon disappear
The phrase "will soon disappear" indicates the impending and inevitable conclusion of the old covenant's relevance. The Greek word "aphanismos" means to vanish or to be abolished. This was a prophetic statement at the time of writing, as the temple in Jerusalem, the center of the old covenant worship, was destroyed in AD 70. This event symbolized the definitive end of the old covenant system. From a theological perspective, the disappearance of the old covenant underscores the sufficiency and finality of Christ's sacrifice. Believers are called to embrace the new covenant, which offers direct access to God through Jesus, without the need for the rituals and sacrifices of the old system. This transition invites Christians to live in the freedom and grace of the new covenant, fully reconciled to God through Christ.