For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

For the bodies of those beasts, whose blood is brought into the holies by the high priest for sin, are burned without the camp.

for of those beasts whose blood is carried as sacrifices for sin into the holy of holies by the high priest, of these the bodies are burned outside the camp.

for of those beasts whose blood is brought for sin into the holy places through the chief priest, of these the bodies are burned without the camp.

For the bodies of those animals of which the blood is carried by the High Priest into the Holy place as an offering for sin, are burned outside the camp.

For the bodies of the beasts whose blood is taken into the holy place by the high priest as an offering for sin are burned outside the circle of the tents.

For the bodies of those animals whose blood is carried into the Holy of holies by the high priest, on behalf of sin, are burned outside the camp.

The bodies of those animals whose blood is brought by the high priest into the sanctuary, as an offering for sin, are burnt outside the camp.

Qyiryn ebun abunakuyn ubfertyr sabgyus ori oeccati ub sabcta oer sacerdotem, eorum corpora cremantur extra castra.

For the bodies of those beasts - The word rendered here "for" - γὰρ gar - would be here more properly rendered "moreover." Stuart. The apostle is not urging a reason for what he had said in the previous verse, but is suggesting a new consideration to excite those whom he addressed to fidelity and perseverance. In the previous verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion. In this verse the consideration is, that the bodies of the beasts that were burnt were taken without the camp, and that in like manner the Lord Jesus suffered without the gate of Jerusalem, and that we should be willing to go out with him to that sacrifice, whatever reproach or shame it might be attended with.
Whose blood is brought into the sanctuary - ; see the notes on Hebrews 9:7, Hebrews 9:12. "Are burned without the camp;" Leviticus 4:12, Leviticus 4:21; Leviticus 16:27. The "camp" here refers to the time when the Israelites were in the wilderness, and lived in encampments. The same custom was observed after the temple was built by conveying the body of the animal slain for a sin-offering on the great day of atonement beyond the walls of Jerusalem to be consumed there. "Whatever," says Grotius, "was not lawful to be done in the camp, afterward was not lawful to be done in the city."

For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.

For the bodies of those beasts,.... Not the red heifer, Numbers 19:1 nor the sin offering in general, Leviticus 6:30 nor those for the priest and people, Leviticus 4:11 but the bullock and goat, on the day of atonement, Leviticus 16:11 which were typical of Christ, in the bringing of their blood into the most holy place, by the high priest, for sin; and in the burning of them, without the camp: these beasts were slain, their blood was shed, and was brought into the most holy place, by the high priest; and was sprinkled on the mercy seat, and the horns of the altar of incense; and, by it, atonement was made for the priest, his house, and all Israel; which was a type of the death of Christ; the shedding of his blood; the carrying of it into heaven; the sprinkling it upon the throne of grace and mercy; by which reconciliation is made for the sins of all God's people:
whose blood is brought into the sanctuary: that is, into the holy of holies, as the Ethiopic version renders it:
by the high priest for sin; to make atonement for it, for his own, and for the sins of his family, and of all Israel:
are burnt without the camp, Leviticus 16:27 even their skins, flesh, and dung; and the men that burnt them were unclean, though, upon being washed, were received: which was typical of the dolorous sufferings of Christ without Jerusalem, as the next verse shows; and points out the extent of his sufferings, reaching to all parts of his body, and even to his soul; and expresses not only the pains, but the shame and reproach he endured, signified by the burning of the dung; and hints at the pardon of the wicked Jews, who were concerned in his sufferings; which was applied unto them upon their repentance.

For just as "the bodies of those beasts whose blood is brought into the sanctuary by . . . are burned without the camp," so "Jesus also that . . . suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for--reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Leviticus 6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.
the sanctuary--here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp--in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.

For - According to their own law, the sin - offerings were wholly consumed, and no Jew ever ate thereof. But Christ was a sin - offering. Therefore they cannot feed upon him, as we do, who are freed from the Mosaic law.