Readings: Oct. 17, 2026

Starting after Sukkot 2024, Hallel Fellowship switched to a three-year cycle of Torah and parallel Bible readings (2024–2027), outlined by TorahResource. While there’s ancient evidence for a triennial cycle, a major benefit is to provide more time to mine more of Scripture for lessons.

Readings

• Numbers 4:17–4:20
• 1Samuel 6:10–16
• Hebrews 9:24–28

Corresponding reading from the 1-year Torah cycle

Torah reading Bemidbar (במדבר): Numbers 1:1–4:20

Insights from this week’s study

The God who draws near must be approached on His terms

What do instructions for carrying the Tabernacle’s sacred furnishings, two cows pulling a cart toward Israel, and Yeshua (Jesus) entering heaven itself have in common? At first glance, Numbers 4:17–20, 1Samuel 6:10–16 and Hebrews 9:24–28 appear to describe unrelated events. Yet together, they explore one of Scripture’s most important questions: How can mortal, sinful people safely approach the holy God who desires to dwell among them?

Numbers 4 explains how the Kohathite Levites could serve near the most sacred furnishings without dying. God appointed Aaron and his sons to prepare the furnishings and assign the Kohathites their responsibilities. These restrictions were protective, not merely prohibitive.

Meanwhile, 1Samuel 6 recounts the return of the Ark of the Covenant from Philistine territory. The Philistines had captured the Ark, only to discover that Israel’s God could not be controlled or treated as a trophy. When the Ark arrived at Beth-shemesh, the Israelites rejoiced and offered sacrifices. Yet the following verses show that the danger of irreverence remained.

Finally, Hebrews 9 draws upon the Tabernacle, the priesthood and the Day of Atonement (Yom haKippurim) to explain how Messiah Yeshua accomplished something no earthly priest could: He entered the heavenly sanctuary on our behalf through His own once-for-all sacrifice.

These accounts trace a progression:

• Numbers 4: Protected access. God establishes boundaries
• 1Samuel 6: Restored presence. The Ark returns to Israel.
• Hebrews 9: Heavenly access. Messiah enters for us.

Bottom line: The Torah’s instructions are not discarded when Yeshua comes. Rather, their patterns of holiness, mediation, sacrifice and covenant relationship help explain His work as the greater High Priest.

5 lessons for believers today

The combined readings offer a coherent understanding of holiness, priesthood, redemption and discipleship.

1. God’s instructions protect life. Numbers 4 teaches that holiness requires careful obedience, while Hebrews shows how Messiah provides the ultimate basis for approaching God. God’s instructions should not be dismissed as arbitrary restrictions.

2. God cannot be manipulated. The Ark’s capture and return show that Adonai remains sovereign regardless of human plans. Possessing religious symbols or using religious language does not guarantee His approval.

3. Service requires preparation and accountability. Aaron’s responsibility toward the Kohathites shows that spiritual leadership includes protecting those entrusted to one’s care. Likewise, believers should learn God’s Word and their responsibilities before presuming to teach or lead others.

4. Messiah’s sacrifice is sufficient, but our response still matters. Hebrews 9 emphasizes that Yeshua offered Himself once, not repeatedly. That assurance calls for repentance, faithful service and gratitude rather than complacency.

5. Holiness and hope belong together. God desires His people to live in His presence. Yeshua’s promised return encourages believers to remain faithful while looking forward to the completion of salvation.

Bottom line: The goal of studying the Tabernacle, the Ark and the heavenly priesthood is not merely to understand ancient worship practices. It is to recognize the character of God, the seriousness of sin, the greatness of Messiah’s sacrifice and the calling to serve Him faithfully today.

From guarded holiness to confident expectation

God desires to dwell with His people, but His holiness requires a divinely provided way of approaching Him.

Numbers 4:17–20 teaches that the Kohathites could survive their sacred responsibilities only by following God’s instructions through the appointed priests.

1Samuel 6:10–16 shows that God’s covenant presence cannot be controlled by human beings, and that the return of the Ark demands both worship and reverence.

Hebrews 9:24–28 reveals the greater fulfillment: Yeshua has offered Himself once for sin and now appears in God’s presence on our behalf. He will appear again to bring salvation to those eagerly awaiting Him.

Thus, the movement is not from a supposedly harsh God in the Torah to a merciful God in the Apostolic Writings. It is the same holy and merciful God, revealing more fully how He intends to restore people to fellowship with Himself.

The earthly sanctuary taught Israel how seriously to regard God’s presence. The heavenly priesthood of Messiah shows how that presence can become our lasting hope — and never has been out of operation.

Bottom line: God did not establish holiness to keep His people permanently away from Him. He established a way for them to approach Him and live. Through Yeshua, our great High Priest, that invitation becomes a confident hope: We can draw near to God now, serve Him faithfully and await the day when Messiah’s saving work reaches its promised completion. 

God’s holiness is life-giving, but approaching Him carelessly can bring death

The first connection begins with a warning that is actually intended to preserve life.

In Numbers 4:18, Adonai commands Moses and Aaron not to allow the Kohathite families to be cut off from among the Levites. He then provides instructions so that they may live rather than die while approaching the sacred furnishings.

This is important: The command is not simply stay away from Me. It is approach in the manner I have provided so that you may live.

Key Hebrew–Greek connections

קֹדֶשׁ qodesh — holiness, a holy thing or a sanctuary

• Numbers 4:19–20: The expression קֹדֶשׁ הַקֳּדָשִׁים qodesh haqqodashim refers to the most holy things in the Kohathites’ care.
• Septuagint: τὰ ἅγια τῶν ἁγίων ta hagia tōn hagiōn, literally, “the holy things of the holy.”
• Hebrews 9:24–25: τὰ ἅγια ta hagia refers to the sanctuary into which the high priest enters and to the heavenly reality entered by Messiah.
• Other NT examples: Hebrews 9:2–3, 9:8, 9:12; Hebrews 10:19; Hebrews 13:11.

The Greek adjective ἅγιος hagios (holy) can describe people, places and objects set apart to God.

For example, Exodus 3:5 calls the ground at the burning bush holy (קֹדֶשׁ qodesh; ἁγία hagia in the LXX). Similarly, Leviticus 19:2 commands Israel to be holy because Adonai is holy. Peter repeats that instruction in 1Peter 1:15–16.

Thus, holiness is not merely ritual cleanliness. It begins with belonging to God and living in accordance with His character.

חָיָה chayah — to live; מוּת mut — to die

• Numbers 4:19: וְחָיוּ vechayu (“that they may live”) and וְלֹא יָמֻתוּ velo yamutu (“and not die”).
• Septuagint: ζήσονται zēsontai (“they will live”), from ζάω zaō and ἀποθάνωσιν apothanōsin (“they might die”), from ἀποθνῄσκω apothnēskō.
• Hebrews 9:27: ἀποθανεῖν apothanein (“to die”) uses the same Greek verb found in Numbers 4:19.
• Other NT examples: John 11:25–26; Romans 6:10–11; Hebrews 9:15–17; 1 Peter 3:18.

This shared vocabulary creates a useful contrast. In Numbers, God provides instructions so the Levites will not die while serving. In Hebrews, Yeshua willingly undergoes death to deal with sin and provide salvation.

That distinction is central to the Messianic reading: Israel’s sanctuary regulations reveal the seriousness of holiness, while Messiah’s sacrifice addresses the deeper problem of human sin and mortality.

אַחֲרֵי acharei (after) and judgment

Hebrews 9:27 adds that death is followed by κρίσις krisis (judgment).

The Greek noun κρίσις frequently translates Hebrew words involving judgment or legal decision, especially מִשְׁפָּט mishpat, as in Deuteronomy 1:17.

NT examples: Matthew 5:21–22; John 5:24–29; Hebrews 9:27; James 2:13.

Judgment is not mentioned in Numbers 4:19 by the same word, but the consequences of violating God’s commands anticipate the broader biblical relationship between holiness, accountability and judgment.

Messianic insight: Yeshua did not make God’s holiness less important. Instead, He made a way for His people to approach God with confidence without treating sin or sacred things casually. Hebrews 10:19–22 brings these two truths together: believers have access through Messiah and are called to draw near with sincere hearts.

Bottom line: God’s boundaries are not evidence that He wants people far away. They show that His presence is holy and that approaching Him is a serious matter. Just as Adonai provided a safe way for the Kohathites to serve, He has provided a greater way for us to approach Him through Yeshua. Grace gives us confidence, not permission to become careless.

The Ark represents God’s covenant presence, not a power people can control

Next, consider the Ark itself.

In Numbers 4, the Ark was among the holiest objects entrusted to Israel. Aaron and his sons were responsible for covering it before the Kohathites carried it.

In 1Samuel 4–6, the Israelites had treated the Ark as though possessing it could guarantee victory over the Philistines. Yet they lost the battle, and the Ark was captured.

Nevertheless, God demonstrated His sovereignty in Philistine territory without requiring Israel’s army to rescue Him. By 1Samuel 6, the Philistines were desperate to return the Ark.

The two cows pulling the cart went directly toward Beth-shemesh, despite being separated from their calves.

The account emphasizes that Israel’s God was not a territorial idol or a magical object controlled by human hands.

Key Hebrew–Greek words

אֲרוֹן aron — chest, ark

• 1Samuel 6:11, 15: אֲרוֹן יְהוָה aron YHWH, “the Ark of Adonai.”
• Septuagint: κιβωτός kibōtos
• Numbers 4:5: The Ark is called אֲרוֹן הָעֵדֻת aron ha’edut, “the Ark of the Testimony,” translated κιβωτὸν τοῦ μαρτυρίου kibōton tou martyriou.
• Hebrews 9:4: κιβωτὸς τῆς διαθήκης kibōtos tēs diathēkēs, “Ark of the Covenant.”
• Other NT examples: Hebrews 11:7, referring to Noah’s ark; Revelation 11:19, referring to the Ark of God’s Covenant.

The word kibōtos describes a chest or ark. In the Greek Scriptures it can refer to Noah’s Ark or the Ark of the Covenant, depending on context.

That shared terminology should not be mistaken for identical functions. Noah’s Ark preserved life through the Flood, while the Covenant Ark bore testimony to Israel’s relationship with Adonai.

עֵדוּת eydut — testimony; בְּרִית berit — covenant

The titles “Ark of the Testimony” and “Ark of the Covenant” emphasize related aspects of its purpose.

The Septuagint frequently translates:

• עֵדוּת edut as μαρτύριον martyrion (testimony, witness), as in Exodus 25:16.
• בְּרִית berit as διαθήκη diathēkē (covenant), as in Genesis 17:7 and Exodus 24:8.

In the New Testament, martyrion appears in Matthew 8:4; Mark 1:44; Acts 4:33; 1 Timothy 2:6; and Hebrews 3:5.

Meanwhile, diathēkē appears in Luke 1:72; Luke 22:20; Hebrews 8:6–13; Hebrews 9:15–20; and Hebrews 10:16.

These words remind us that the Ark was connected to a specific covenant, not merely to a mysterious spiritual power.

Within it were covenant testimonies, and above it was the place associated with God’s throne and the atoning blood presented on Yom Kippur (Day of Atonement; Exodus 25:17–22; Leviticus 16:14–15).

Hebrews 9:4–5 recalls the Ark and its furnishings before explaining the greater heavenly sanctuary. Yeshua does not simply replace a religious symbol. He brings to fulfillment the priestly and sacrificial realities toward which the earthly sanctuary pointed.

Bottom line: God’s presence cannot be captured, manipulated or carried around as a guarantee of success. The Ark reminded Israel of God’s covenant and His holy kingship. Likewise, following Yeshua is not about using His name to secure whatever we want; it is about trusting Him as King and living faithfully within His covenant purposes.

God appoints mediators to protect His people and prepare the way into His presence

Another connection is the importance of appointed service (Numbers 4:19; 1 Samuel 6:15; Hebrews 9:24–25).

In Numbers 4, Aaron and his sons were commanded to assign each Kohathite his responsibilities. The Kohathites did not get to select which sacred furnishings they wished to handle or decide how the Tabernacle should be transported.

Their assigned work mattered, but it was not interchangeable with the duties of the priests.

Similarly, when the Ark arrived at Beth-shemesh, 1Samuel 6:15 specifically mentions the Levites handling it. This is significant because the Torah had assigned responsibility for transporting sacred furnishings to the Levites, with the Kohathites responsible for the most holy objects.

Hebrews then develops the picture further. Israel’s priests served in the earthly sanctuary, but Messiah serves in the heavenly reality.

Key Hebrew–Greek words

עֲבֹדָה avodah — work, service or worship

The Hebrew root עבד avad means to work or serve. Depending on context, it can describe ordinary labor, servitude or sacred service.

• Numbers 4:19: The priests were to assign each Kohathite his עֲבֹדָה (avodah, service).
• Septuagint: The verse expresses the assignment using the Greek construction κατὰ τὴν ἀναφορὰν αὐτοῦ kata tēn anaphoran autou, referring to each person’s carrying responsibility, rather than translating avodah with the usual Greek service vocabulary.
• Numbers 4:3, 24: The LXX uses λειτουργέω leitourgeō (to perform service) and λειτουργία leitourgia (service) elsewhere in the chapter.
• Hebrews 8:6: Yeshua’s priestly ministry is described using λειτουργία.
• Other NT examples: Luke 1:23; 2Corinthians 9:12; Philippians 2:17, 30; Hebrews 8:6; 9:21.

This distinction is worth preserving. The Hebrew avodah has a wide meaning, while the Greek leitourgia becomes especially important when discussing priestly worship and religious ministry.

The word also helps explain why the Bible does not sharply divide genuine worship from obedient service.

קָרַב qarav — to draw near or approach

• Numbers 4:19: בְּגִשְׁתָּם begishtam (“when they approach”) comes from the related Hebrew verb נגשׁ nagash (to approach).
• Septuagint: προσπορευομένων prosporeuomenōn (“as they approach”).
• Leviticus 1:2: קָרַב qarav appears in the causative (hifil) form הִקְרִיב hiqriv (to bring near or present an offering). The LXX uses offering language including προσάγω prosagō and προσφέρω prospherō.
• Hebrews 9:25, 28: prospherō describes offering or presenting sacrifice.
• Other NT examples of prospherō: Matthew 2:11; Matthew 5:23–24; Hebrews 5:1–3; Hebrews 7:27; Hebrews 8:3; Hebrews 9:14, 25, 28; Hebrews 10:1–2, 11–12.

The relationship between qarav and קָרְבָּן qorban (offering) is particularly useful. A qorban is something brought near or presented to God.

Yet approaching the holy God involves more than physically entering a sacred space. It means coming under His authority.

כֹּהֵן kohen — priest

The common Greek equivalent is ἱερεύς hiereus (priest), as in Exodus 28:1.

Hebrews 9:25 uses ἀρχιερεύς archiereus (high priest), corresponding to Hebrew expressions such as הַכֹּהֵן הַגָּדוֹל hakkohen haggadol (the high priest).

Other NT examples include Hebrews 2:17; Hebrews 3:1; Hebrews 4:14–16; Hebrews 5:1–10; Hebrews 7:23–28; and Hebrews 9:7, 11.

The crucial distinction is that Yeshua is not presented as another Levitical priest. Hebrews 7 describes His priesthood according to the order of Melchizedek, drawing especially on Psalm 110:4.

The priestly distinctions in the Torah prepare readers to understand why the Messiah’s priesthood matters. The Levitical priesthood regulated service in the earthly sanctuary. Yeshua, as the greater High Priest, represents His people before God in heaven.

Furthermore, this is consistent with Hebrews 4:16, which invites believers to approach the throne of grace with confidence, and Hebrews 7:25, which describes Messiah’s continuing intercession.

Bottom line: God gives different people different responsibilities, but all faithful service matters. The Kohathites needed Aaron’s instructions to serve safely. We need Yeshua’s priestly mediation to draw near to God. His work does not make faithful obedience irrelevant; it makes a restored relationship with God possible.

The language of carrying sacred burdens becomes the language of Messiah bearing sins

One of the strongest and most surprising language connections among these readings involves the language of carrying, lifting and bearing (Numbers 4:19; 1 Samuel 6:14–15; Hebrews 9:28; Isaiah 53:11–12).

In Numbers 4, the Kohathites physically carried sacred objects. In 1 Samuel 6, the Levites moved the Ark and the people offered sacrifices. In Hebrews 9, Messiah bears sins.

The actions are not identical, but the Greek vocabulary creates a remarkable literary bridge.

Key Hebrew–Greek connections

מַשָּׂא massa — load, burden, something carried

• Numbers 4:19: מַשָּׂאוֹ massa’o means “his burden” or “his assigned load.”
• Septuagint: ἀναφορά anaphora, a carrying responsibility or load.
• Numbers 4:15: The LXX also uses αἴρω airō (lift or carry) for the Kohathites’ task.

The Greek noun anaphora is related to the verb ἀναφέρω anapherō (to bring up, carry, offer or bear).

The Hebrew root נשׂא nasa likewise means to lift, carry or bear, and is the root of massa.

However, a vital distinction emerges in the next two passages.

עָלָה alah — to go up or cause to ascend

In 1Samuel 6:14–15, the Hebrew describes the offering of the cows as burnt offerings and the presentation of additional sacrifices.

• Hebrew: הֶעֱלוּ he’elu (“they caused to go up,” i.e., “they offered”), from עָלָה alah.
• Septuagint: ἀνέφεραν anepheran, from ἀναφέρω anapherō, in 1 Samuel 6:15.

The LXX uses that Greek verb both for the Levites bringing up the Ark and for the people’s presenting sacrifices.

Then, Hebrews 9:28 uses the same Greek verb: ἀνενεγκεῖν anenegkein — to bear or carry

Hebrews describes Messiah as having been offered once in order to bear the sins of many.

This wording closely echoes Isaiah 53:12:

וְהוּא חֵטְא־רַבִּים נָשָׂא

Vehu chet-rabbim nasa

καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν

kai autos hamartias pollōn anēnenken

“He bore the sins of many”

The Greek wording of Hebrews 9:28 closely follows the Septuagint’s rendering of Isaiah 53:12:

εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας

Eis to pollōn anenegkein hamartias

“To bear the sins of many.”

It is therefore reasonable to see an intentional reference to Isaiah’s suffering servant.

Other NT examples of ἀναφέρω include Hebrews 7:27; Hebrews 13:15; James 2:21; and 1Peter 2:5, 24.

Peter’s statement in 1Peter 2:24 that Messiah bore our sins in His body is another important connection with Isaiah 53.

From carrying holy furnishings to bearing human sins

The parallel can be expressed this way:

• Numbers 4: The Kohathites carry holy objects entrusted to their care.
• 1Samuel 6: The Ark is returned, and sacrifices are offered before Adonai.
• Isaiah 53: The servant bears the sins of many.
• Hebrews 9: Yeshua fulfills that suffering-servant role through His own sacrifice.

However, the different meanings of anapherō must not be collapsed. Carrying the Ark, presenting sacrifices and bearing sin are distinct actions. Their relationship is theological and literary rather than proof that the original passages describe exactly the same activity.

The Kohathites carried symbols associated with God’s covenant presence. Messiah bore the sins that prevent people from enjoying restored fellowship with God. Isaiah 53 supplies the strongest scriptural foundation for understanding that development.

Bottom line: In Numbers, people were appointed to carry what was holy. In 1 Samuel, sacrifices accompanied the Ark’s return. In Hebrews, Yeshua carries something no ordinary priest could finally remove: the burden of human sin. His sacrifice is more than a religious ceremony; it deals with the problem that separates us from God.

Earthly sacrifices anticipate the greater, once-for-all sacrifice of Yeshua

The next thread concerns sacrifice (1Samuel 6:14–15; Leviticus 16; Hebrews 9:25–28).

When the Ark returned to Beth-shemesh, the people offered burnt offerings and other sacrifices. Their actions expressed worship and thanksgiving after the recovery of the Ark.

But Hebrews distinguishes those recurring earthly sacrifices from Messiah’s unique sacrifice.

The earthly priest entered the sanctuary repeatedly, particularly on the annual Day of Atonement. Messiah, however, did not enter heaven to offer Himself over and over again.

Key Hebrew–Greek connections

עֹלָה olah — burnt offering, literally something that goes up

• 1Samuel 6:14–15: The people offered עֹלוֹת olot (burnt offerings).
• Septuagint: ὁλοκαυτώσεις holokautōseis (whole burnt offerings)
• Other LXX examples: Genesis 8:20; Leviticus 1:3–17; Numbers 28:3–6.
• NT relationship: Hebrews 10:6, 8 uses ὁλοκαύτωμα holokautōma (whole burnt offering) while quoting Psalm 40:6–8, numbered Psalm 39:7–9 in the LXX.

The Greek emphasizes an offering wholly burned, while the Hebrew emphasizes its ascent. This is an example of related sacrificial language rather than identical word formation in translation.

זֶבַח zevach — sacrifice

• 1Samuel 6:15: זְבָחִים zevachim (sacrifices).
• Septuagint: θυσίας thysias, from θυσία thysia
• Hebrews 9:26: θυσίας thysias describes Messiah’s sacrifice.
• Other NT examples: Matthew 9:13; Romans 12:1; Ephesians 5:2; Philippians 4:18; Hebrews 5:1; 9:23; 10:1–12; 13:15–16.

The correspondence between zevach and thysia is well-established. For example, Psalm 51:16–17 speaks of sacrifices using the Hebrew word zevach and the Greek thysia in the Septuagint (Psalm 50:18–19 LXX).

חַטָּאת chatta’t — sin or sin offering

Hebrews 9:26–28 uses ἁμαρτία hamartia (sin). The Septuagint frequently translates Hebrew חטא chata (to sin) and חַטָּאת chatta’t (sin, purification/sin offering) with ἁμαρτάνω hamartanō and hamartia. Examples include Genesis 4:7 and Leviticus 4:3.

In Leviticus 4, chatta’t can denote a purification or sin offering, depending on context. The same Hebrew word can also mean the wrongdoing being addressed.

In the New Testament, ἁμαρτία occurs in John 1:29; Romans 3:23; Romans 6:10–14; 2Corinthians 5:21; Hebrews 9:26–28; and 1John 1:7–9.

Yeshua does not merely present an offering in Heaven. His offering addresses sin itself.

What does ‘once’ mean in Yeshua’s sacrifice?

Hebrews 9:26 and 9:28 use ἅπαξ hapax (once). This is not primarily a translation of a particular Hebrew word. It is an important Greek term emphasizing the singularity of Messiah’s sacrifice. Further NT examples include Hebrews 6:4; 9:7; 10:2; 12:26–27; 1Peter 3:18; and Jude 3.

Related passages such as Hebrews 7:27 and Hebrews 10:10 use ἐφάπαξ ephapax (once for all).

The point is not that Israel’s sacrifices lacked meaning. Instead, Hebrews argues that Messiah’s self-offering accomplishes decisively what the repeated animal sacrifices could not bring to completion.

The sacrifices at Beth-shemesh were genuine acts of worship within Israel’s historical setting. Yet the author of Hebrews interprets the entire sacrificial system in light of Yeshua’s superior priesthood.

The animal sacrifices were not a mistake requiring correction; they were part of God’s revealed instructions to Israel. Hebrews presents Messiah’s offering as the climactic accomplishment of the redemptive purpose to which the sanctuary rituals pointed.

Bottom line: Israel’s sacrifices taught the seriousness of sin, the need for cleansing and the importance of worshiping God as He instructed. Yeshua’s sacrifice did not need to be repeated because He accomplished the decisive work of atonement. We respond through repentance, trust, thanksgiving and lives devoted to God.

Seeing God’s holiness: When sight brings joy, danger or salvation

One of the most interesting connections involves seeing (Numbers 4:20; 1 Samuel 6:13, 16; Hebrews 9:24, 26, 28).

In Numbers, the Kohathites were forbidden to look upon the uncovered sacred furnishings.

In 1Samuel, the people of Beth-shemesh saw the returning Ark and rejoiced. Yet the subsequent account in 1 Samuel 6:19–20 reports judgment associated with the people’s conduct toward the Ark.

Finally, our Hebrews passage speaks three times of Messiah appearing, but uses different Greek verbs to describe different aspects of His work.

Key Hebrew–Greek connections

רָאָה ra’ah — to see, look or perceive

• Numbers 4:20: כְּבַלַּע אֶת־הַקֹּדֶשׁ kevala et-haqodesh is a difficult expression usually understood in context as referring to seeing the sacred things while they are being covered or exposed.
  • Septuagint: ἰδεῖν ἐξάπινα τὰ ἅγια idein exapina ta hagia, looking suddenly upon the holy things.
• 1Samuel 6:13: וַיִּרְאוּ אֶת־הָאָרוֹן vayyir’u et-ha’aron, “they saw the Ark.”
  • Septuagint: εἶδαν eidan, a form of the Greek verb ὁράω horaō (to see).
• Hebrews 9:28: ὀφθήσεται (ophthēsetai, He will appear), also from ὁράω.

Other NT examples of ὁράω and its forms include Matthew 5:8; John 1:18; John 20:18, 25, 29; 1Corinthians 15:5–8; and Revelation 1:7.

Notice the contrast. In Numbers, looking upon certain holy objects at the wrong time was prohibited. In 1Samuel, seeing the Ark’s return initially produced rejoicing. In Hebrews, Messiah’s future appearance brings salvation to those awaiting Him.

However, these passages do not teach that simply seeing a sacred object is inherently sinful. The circumstances and God’s commands determine the proper response.

3 appearances of Messiah in Hebrews 9

Hebrews 9:24–28 is especially sophisticated in its use of Greek vocabulary.

ἐμφανίζω emphanizō — to appear or present oneself openly

Hebrews 9:24 uses ἐμφανισθῆναι emphanisthēnai, saying Messiah appears before God’s face on our behalf. The Septuagint uses this verb for forms of Hebrew רָאָה ra’ah, including the encounter with God in Exodus 33:13, where Moses asks to know God’s ways.

Other NT examples include Matthew 27:53; John 14:21–22; Acts 23:15, 22; and Hebrews 11:14.

φανερόω phaneroō — to make visible, manifest or reveal

Hebrews 9:26 uses πεφανέρωται pephanerōtai, referring to Messiah’s manifestation to deal with sin through His sacrifice. In the LXX, phaneroō sometimes renders Hebrew ideas of revealing or making known, including forms of גָּלָה galah (uncover or reveal), as in Jeremiah 11:20 LXX.

Other NT examples include John 1:31; John 2:11; Romans 3:21; Colossians 3:4; 1Timothy 3:16; and 1John 3:5, 8; 4:9.

ὁράω horaō — to see or appear

Hebrews 9:28 uses ὀφθήσεται ophthēsetai to describe Messiah’s future appearance. The LXX regularly uses forms of ὁράω to translate ra’ah, including Genesis 12:7, when Adonai appeared to Abram.

Other NT examples include Luke 24:34; Acts 9:17; 1 Corinthians 15:5–8; Hebrews 9:28; and Revelation 1:7.

These three descriptions establish a theological sequence:

1. Messiah has been manifested to deal with sin through His sacrifice (Hebrews 9:26).
2. Messiah now appears before God on our behalf (Hebrews 9:24).
3. Messiah will appear again to bring salvation to those awaiting Him (Hebrews 9:28).

The restrictions surrounding sacred objects teach reverence, while the appearances of Messiah reveal God’s desire to make Himself known and complete His redemptive work. The future hope of seeing Messiah should inspire expectation and holiness rather than speculative date-setting.

This also connects with 1John 3:2–3, where the expectation of seeing Messiah is associated with purification.

Bottom line: Seeing something holy is not the same as knowing God. Israel could see the Ark yet still fail to honor Adonai. Through Yeshua, God has revealed His character and His plan of redemption. We look toward Messiah’s return not merely with curiosity about the future, but with the desire to be ready to meet Him.

God’s presence calls for rejoicing, but rejoicing must be joined with reverence

Another important thread is the relationship between joy, reverence and accountability (1Samuel 6:13–16, 19–20; Numbers 4:18–20; Hebrews 9:27–28).

The people of Beth-shemesh were harvesting wheat when they saw the Ark approaching. Their response was immediate joy.

However, Scripture does not end the story at 1Samuel 6:16. In 1Samuel 6:19–20, the encounter with the Ark becomes associated with judgment, prompting the people to ask who can stand before this holy God.

That question echoes the concern in Numbers 4: How can people survive contact with what belongs to the holy God?

Hebrews 9 answers the greater question through Messiah’s atonement and priesthood.

Key Hebrew–Greek connections

שָׂמַח samach — to rejoice or be glad

• 1Samuel 6:13: וַיִּשְׂמְחוּ vayyismechu, “they rejoiced.”
• Septuagint: ηὐφράνθησαν ēuphranthēsan, from εὐφραίνω euphrainō, to rejoice or celebrate.
• Other LXX examples: Psalm 96:11 (95:11 LXX), where rejoicing is expressed with euphrainō; and Psalm 118:24 (117:24 LXX), where the Hebrew language of rejoicing is also reflected in Greek celebration vocabulary.
• NT examples: Luke 12:19; 15:23–24, 29, 32; Acts 2:26; Romans 15:10; Revelation 12:12; 18:20.

The connection with Luke 15 is especially interesting. The father calls for celebration because his lost son has returned. Likewise, the return of the Ark naturally produced rejoicing among the people of Beth-shemesh.

Yet the two accounts have different theological purposes. Luke 15 emphasizes God’s joy over repentance and restoration, whereas 1Samuel 6 emphasizes God’s sovereignty and the holiness of His presence.

יָרֵא yarey — to fear, revere or stand in awe

Although not found in the immediate verses of 1Samuel 6:10–16, this concept becomes explicit in the reaction to the subsequent judgment. In 1Samuel 6:20, the people ask who is able to stand before Adonai, the holy God.

A particularly relevant parallel is Psalm 130:3–4. The psalm asks who could stand if Adonai kept account of sins, then declares that forgiveness is found with Him so that He may be feared.

The LXX expresses reverence using φοβέομαι phobeomai (“to fear”), commonly translating Hebrew yarey.

New Testament examples include Luke 1:50; Acts 9:31; 10:2; Romans 3:18; Hebrews 4:1; and 1Peter 2:17.

Significantly, Hebrews 12:28–29 connects acceptable worship with reverence and awe because God is a consuming fire.

Messiah’s sacrifice doesn’t eliminate reverence. It provides the basis for a transformed relationship in which believers can approach God confidently while honoring Him as holy.

The New Covenant promise is not that God will cease to be holy, but that His people will be transformed to love and obey Him. Jeremiah 31:31–34 promises God’s Torah written upon the heart, and Ezekiel 36:25–27 promises cleansing and the Spirit’s transforming work.

Bottom line: God wants His people to rejoice in His goodness, but enthusiasm is not a substitute for obedience. The people at Beth-shemesh welcomed the Ark with joy, yet the surrounding account warns against irreverence. Through Yeshua, we can worship with both joy and awe, knowing that God’s mercy calls us into a holy life.

Messiah’s second appearance completes the hope of salvation

Finally, all three readings point toward a fundamental question: Will God’s people live in His presence (Hebrews 9:27–28; Numbers 4:19; Isaiah 53:12)?

Numbers 4 focuses on preserving the lives of those assigned to sacred service. 1Samuel 6 describes the restoration of the Ark to Israel, but also reminds us that the return of a sacred object does not automatically produce faithful covenant living. Hebrews 9 shifts the emphasis to the ultimate consequences of sin and death and the hope of salvation through Messiah.

Key Hebrew–Greek connections

יְשׁוּעָה yeshu’ah — salvation, deliverance or rescue

• Hebrews 9:28: σωτηρία sōtēria (salvation).
• Exodus 14:13: Moses tells Israel to behold the salvation of Adonai, using יְשׁוּעָה yeshu’ah.
• Septuagint: sōtēria is used in Exodus 14:13.
• Isaiah 12:2: The Hebrew salvation vocabulary is similarly prominent. The LXX uses Greek words from the sōtēria word family.
• Other NT examples: Luke 1:69, 71, 77; 2:30; Acts 4:12; Romans 1:16; 10:10; Ephesians 1:13; Hebrews 2:3, 10; 5:9; 9:28; 1Peter 1:5, 9–10.

The name יֵשׁוּעַ Yeshua (Jesus) belongs to the same Hebrew salvation word family.

This does not mean every appearance of sōtēria in the Greek Scriptures refers directly to Yeshua. Rather, the linguistic background helps explain why the Apostolic Writings present His identity and work using Israel’s established vocabulary of divine deliverance.

קָוָה qavah — to wait or hope

Hebrews 9:28 identifies those who are eagerly awaiting Messiah: ἀπεκδεχομένοις apekdechomenois, from ἀπεκδέχομαι apekdechomai (to await eagerly).

This particular Greek compound is not a standard direct equivalent of qavah throughout the LXX. The relationship is thematic rather than a consistent translation pairing.

Nevertheless, qavah commonly expresses expectant trust in Adonai:

• Psalm 27:14 — Wait for Adonai.
• Psalm 130:5 — The psalmist waits for Adonai and hopes in His word.
• Isaiah 40:31 — Those who wait for Adonai will renew their strength.

The LXX often uses ὑπομένω hypomenō (remain or endure) for qavah, as in Psalm 27:14 (26:14 LXX).

Meanwhile, the NT verb apekdechomai appears in Romans 8:19, 23, 25; 1Corinthians 1:7; Galatians 5:5; Philippians 3:20; and Hebrews 9:28.

That vocabulary conveys active expectation rather than passive resignation.

Hebrews 9:28 distinguishes Messiah’s first appearing to deal with sin from His future appearing for salvation.

This does not imply that His first sacrifice was incomplete. Hebrews insists that His sacrifice was sufficient and decisive. Rather, His second appearance brings His saving work to its anticipated fulfillment for those who belong to Him.

This connects with the already-and-not-yet pattern of redemption in passages such as Romans 8:23–25 and 1Peter 1:3–9.

Believers already possess forgiveness and reconciliation through Messiah, yet they still await the resurrection, the completion of redemption and the restoration of all things.

Bottom line: Salvation is not merely escaping punishment after death. It is being restored to a faithful relationship with God and ultimately sharing in the life He promises. Yeshua has already accomplished the decisive work of atonement. Therefore, we can serve God faithfully today while eagerly anticipating His return.

Key Hebrew terms and their Greek equivalents

The following table gathers the principal connections. It includes terms from the readings themselves and especially relevant passages that Hebrews 9 draws upon.

Hebrew term and passage	Septuagint Greek	NT connection and examples
קֹדֶשׁ (qodesh), holy — Numbers 4:19	ἅγιος (hagios), holy	Hebrews 9:24–25; 10:19; 1 Peter 1:15–16
חָיָה (chayah), live — Numbers 4:19	ζάω (zaō), live	John 11:25–26; Romans 6:11
מוּת (mut), die — Numbers 4:19	ἀποθνῄσκω (apothnēskō), die	Hebrews 9:27; Romans 6:10
מַשָּׂא (massa), load — Numbers 4:19	ἀναφορά (anaphora), carrying duty	Related verb ἀναφέρω in Hebrews 9:28; 1 Peter 2:24
עֲבֹדָה (avodah), service — Numbers 4:19 and context	λειτουργία (leitourgia) elsewhere in Numbers 4	Hebrews 8:6; Philippians 2:17
אֲרוֹן (aron), Ark — 1 Samuel 6:11	κιβωτός (kibōtos)	Hebrews 9:4; Revelation 11:19
בְּרִית (berit), covenant — covenant context	διαθήκη (diathēkē)	Luke 22:20; Hebrews 8:6–13; 9:15
שָׂמַח (samach), rejoice — 1 Samuel 6:13	εὐφραίνω (euphrainō)	Luke 15:23–24; Romans 15:10
עֹלָה (olah), burnt offering — 1 Samuel 6:14	ὁλοκαύτωμα (holokautōma)	Hebrews 10:6, 8
זֶבַח (zevach), sacrifice — 1 Samuel 6:15	θυσία (thysia)	Hebrews 9:26; 10:12; 13:15
עָלָה (alah), cause to ascend or offer — 1 Samuel 6:15	ἀναφέρω (anapherō)	Hebrews 7:27; 9:28; 13:15
נָשָׂא (nasa), bear — Isaiah 53:12	ἀναφέρω (anapherō)	Hebrews 9:28; 1 Peter 2:24
חֵטְא (chet), sin — Isaiah 53:12	ἁμαρτία (hamartia)	Hebrews 9:26–28; Romans 6:10
רָאָה (ra’ah), see or appear — 1 Samuel 6:13	ὁράω (horaō)	Hebrews 9:28; Revelation 1:7
הִקְרִיב (hiqriv), present an offering — Leviticus 1:2	προσάγω prosagō / προσφέρω prospherō	Hebrews 5:1; 9:25, 28; 10:12
יְשׁוּעָה (yeshu’ah), salvation — Exodus 14:13	σωτηρία (sōtēria)	Hebrews 9:28; Luke 2:30; 1 Peter 1:9
מִשְׁפָּט (mishpat), judgment — Deuteronomy 1:17	κρίσις (krisis)	Hebrews 9:27; John 5:24–29

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