Could You Explain More How All This Works with Respect to the Finality of Death?

Video

Summary

The word that some English versions translate as “once” in Hebrews 9:27 is the Greek adjective hapax. This lesson argues that the best way (and in fact only correct way) to take the sense of this verse is that “it is appointed for people to die once for all” rather than “it is appointed for people to die one time (as opposed to two times, three times, etc.).” If the correct interpretation of this verse really is the “once for all” sense of things, then there is no contradiction in resuscitated people facing physical death more than once, since even those people who are brought back to life for a time will still face eventual permanent physical death.

Timestamps

0:00 0:00 - Intro and outline
03:40 03:40 - Q: Could you explain more how all this works with respect to the finality of death?
05:12 05:12 - Luke 16 - on the chasm of separation
19:06 19:06 - Hebrews 9:27 - Perhaps speaking in terms of “types of death” was a poor choice on my part
24:19 24:19 - A better way to talk about it, perhaps: focusing on the vocabulary and context of Hebrews 9:27 more
25:41 25:41 - Hebrew 9:27’s wider context
36:35 36:35 - The Greek adverb hapax
43:56 43:56 - The Greek adverb hapax in Hebrews 9
53:56 53:56 - The importance of the “once for all” concept as it pertains to Christ’s work completely forces our hand in translating Hebrews 9:26, 28
01:03:11 01:03:11 - So Hebrews 9:27 does not contradict the idea of resuscitation, QED
01:05:38 01:05:38 - Summary and outro

Content

Q: Could you explain more how all this works with respect to the finality of death?

In Luke 16, a chasm is described as separating the two parts of Hades (such that no one on either side can cross over). Also, Hebrews 9:27 says that each person is destined to die once and after that comes judgment.

So how does the concept of resuscitation affect the finality of death? It seems to me like Luke 16 and Hebrews 9:27 describe death as final, but then these people die twice…? What gives?

Luke 16 - on the chasm of separation

Heavenly geography > Subdivisions of Hades Afterlife > Boundaries between the living and the dead as a literary theme

See our previous video for more on “heavenly geography”, and the subdivisions of Hades.

I am not entirely sure what bearing the chasm mentioned in Luke 16:26 has on the finality of death, as you see things, but assuming you take its mention to be something along the lines of “there exists not only an uncrossable separation between Abrahm’s Bosom and Torments in Hades, but also between Hades and our world”, well that is very true. Those in the afterlife are “contained”, if you want to look at things that way, but looking at things from the other direction, so are we. We cannot cross over there any more than they can cross over here.

In fact, the unyielding nature of this separating boundary between life in the world and death in the underworld has always been a major theme in mythological systems. Consider the story of Orpheus and Eurydice in Greek myth, for example.

If the conceptual hang-up is that in resuscitation people once in Hades somehow exit and traverse the boundary said to be so vast and uncrossable, well resurrection poses just as much a problem in this regard as resuscitation, does it not? And that is certainly completely central to our faith (as Paul argues most eloquently in 1 Corinthians 15:16-19). Christianity does not “work” without the resurrection of the dead.

So what to make of this? How do we puzzle it out? The key point is that in resurrection and resuscitation both, it is not humans that do the crossing of the uncrossable boundaries on our own, but God that causes it to happen. Compare Matthew 19:26.

I also don’t think we should lose sight of the fact that raising people from the dead (resuscitation) was clearly recognized as being utterly miraculous. It is not normal, but completely extraordinary—that’s the whole point! So far from arguing “well, resuscitation can’t actually be a thing, because it would mean that dead people have to cross an uncrossable boundary”, we should instead be emphasizing how awe-inspiring it is that God, out of His overflowing grace and mercy and love, actually Himself violates the natural order He has set up, for our benefit!

This reminds me in some respects of people struggling with exactly how the divine nature of Jesus Christ could possibly come to be bound to a physical body in the incarnation. It is fine to wonder and ponder and meditate upon (for it is certainly not easy to metabolize), but past a certain point, the important thing is that God did send His one and only Son into the world to take on humanity and die for our sins, so that we might be reconciled to Him. Shouldn’t we focus on the wonder and awe of that, rather than focusing on raising objections to the “logic” of it, so to speak?

That’s not meant to be a rebuke or anything, by the way. We just need to be sure to keep our focus upon what is truly important, and not let ourselves get tripped up by trying to apply human logic to God… who is decidedly not bound in the ways that we are as humans. God created the Universe in the blink of an eye; He can do whatever He pleases within it. Even things that are completely impossible from the human perspective.

Hebrews 9:27 - Perhaps speaking in terms of “types of death” was a poor choice on my part

Death > Cannot be avoided by anyone

I’m afraid in the prior video when I discussed Hebrews 9:27, I was not as clear I should have been. I spoke in terms of of a type of death leading to resuscitation, and a type of death leading to resurrection/judgment. I argued that Hebrews 9:27 is referring to the second kind and not the first kind, and that while human beings cannot know the difference between the two states (that is, whether someone who has died will come back or not), God does, based upon his perfect foreknowledge and foreordination of everything.

While I don’t think there is anything technically wrong with what I said, perhaps this is not actually the ideal framework for trying to explain the concept, now that I think about it. Since it’s not so much that the “dying” is different (so to speak), so much as what comes after it. That is, the difference comes from the following condition of the human being’s existence more than it comes from how they left the physical world the first time around.

So, for example, if Jairus’ daughter died of illness (as is likely, given that she was only about 12 years old per Luke 8:42, and the text gives us no reason to think it was anything different), then her death from illness was no different than that of someone who would not ultimately be resuscitated. There was nothing special about this part, per se. What was special came only afterwards: that someone who was once dead (well and truly dead, not merely asleep) once again had life. That is the special thing—the miracle—not the “type of death”.

What I had been trying to get at before was that there is a sort of death after which one stays dead, and that is true of all humans, even those who were resuscitated in the interim. Permanent physical death eventually comes for us all, and cannot be avoided by anyone.

A better way to talk about it, perhaps: focusing on the vocabulary and context of Hebrews 9:27 more

This will be a bit detailed and technical, which is sort of why I hadn’t done the deep dive the first time around. However, I do hope it will help you make sense of Hebrews 9:27 better, despite the complexity.

Hebrew 9:27’s wider context

Tabernacle > Contrast between earthly and heavenly Blood > Use in ratification of covenants

Leaving aside a wider thematic analysis of the entire book of Hebrews (although see here), chapter 9 specifically of Hebrews can be broken down as follows:

Hebrews 9:1-15 contrasts the sacrifices of the Earthly Sanctuary with the sacrifice (singular) of Christ in the Heavenly Sanctuary. The sacrifices in the Earthly Sanctuary cleansed only the outside, but the blood of Christ won for Him entrance into the Heavenly Most Holy Place once for all (verse 12), and allows us to cleanse not only our exteriors, but also our consciences from acts that lead to death, so that we may serve the living God (verse 14). We are now under a new covenant (verse 15).

Hebrews 9:16-24 speaks of the role of blood in covenants. We are told that these sorts of covenants are sealed with blood (verses 16-18). Without the shedding of blood, there is no forgiveness (verse 22). In the prior sacrifices, the earthly tabernacle and everything used in its ceremonies had to be cleansed with the blood of calves (verse 21), but the heavenly things had to be purified with better sacrifices than these (verse 23). For the blood of Christ was not payment to enter a sanctuary made with human hands, but rather payment to enter heaven itself (verse 24).

Hebrews 9:25-28 makes it clear that unlike the prior ritual sacrifices that had to be offered again and again, Christ does not enter heaven to offer himself repeatedly, since “He appeared once for all at the culmination of the ages to do away with sin by the sacrifice of Himself” (verse 26). When He returns again, it will not be to bear sin, but to bring salvation to those who are waiting for Him (verse 28).

The Greek adverb hapax

Interpretation > Context often directly limits how words can be translated

To better explain the “once” in Hebrews 9:27—part of the wider statement “people are destined to die once”—we will primarily be focusing in on the last few verses of the chapter (Hebrews 9:25-28), and even more specifically, the usage of the Greek adverb hapax (ἅπαξ), which is the Greek word that many versions translate as “once” here.

Put simply, sometimes this adverb can be used in the sense of “one time, as opposed to more times”, but sometimes it also takes on the meaning “once for all”. This second meaning has overtones of completion and finality: in this case, the adverb is modifying something that has been rendered done in such a way that it will be perpetually valid, and never need repetition.

So, for example, contrast these uses:

Last month I crashed my car once (i.e., one time, as opposed to more times) when someone cut me off in traffic. Thankfully, the damage from that accident was quite minor, but then I dented the bumper again yesterday when the power steering suddenly stopped working when I was backing up!
Unlike normal people, Johnny only ever seems to total cars when he crashes them. While the rest of us get into fender-benders occasionally, Johnny crashes a car once (i.e., once for all), and then that’s it; the car will inevitably be toast after that. This is why Johnny’s car insurance rates are sky high.

See the difference? I quite like the analogy of a single fender-bender (the “single time” meaning) vs. totaling a car completely (the “once for all” meaning), as I think it illustrates the differing concepts well.

Before we look at how hapax is used in Hebrews 9 specifically, let’s look at a couple other examples from scripture to make sure we understand the difference between these two meanings of hapax.

2 Corinthians 11:25 is a good example of a verse where the sense of the hapax is most certainly “one time, as opposed to more times” rather than “once for all”. Since why would Paul be beaten with rods three times, shipwrecked three times, but then be stoned once for all rather than stoned one time? Contextually, that would make no sense.

Jude 1:3 is a good example of a verse where the sense of the hapax is most certainly “once for all” rather than “one time, as opposed to more times”. Since how could the faith be delivered unto the saints multiple times? What would that even mean?

The Greek adverb hapax in Hebrews 9

In Hebrews 9, the Greek adverb hapax shows up in verses 7, 26, 27, and 28.

As in all translation, we determine how to translate primarily based upon context. In Hebrews 9:7, we must translate the hapax as “one time” rather “once for all” because Hebrews 9:25 says that the high priest entered the inner room every year (Greek: κατ᾽ ἐνιαυτὸν), not just one time and then never again.

In Hebrew’s 9:26, we ought to translate that hapax as “once for all”, since it is obviously being contrasted with the “often” or “frequently” (Greek: πολλάκις) of Hebrews 9:25. So too in Hebrews 9:28—the sense is still clearly contrasting the effectiveness and finality of Christ’s sacrifice with the feebleness of the repeated sacrifices of the Law.

This means the hapax of Hebrews 9:27 is set directly parallel with the “once for all” usage of Hebrews 9:28. In fact, the verses begin with with “27 καὶ καθ᾽ ὅσον… 28 οὕτως καὶ”, which translates to something like “27 and just as… 28 so also”. We thus conclude that the sense of the hapax in Hebrews 9:27 must be “once for all” rather than being “one time”.

The importance of the “once for all” concept as it pertains to Christ’s work completely forces our hand in translating Hebrews 9:26, 28

Interpretation > NT Principles > "Once for all"

This latter part of Hebrews 9 is not the only place the finality and completeness of Christ’s work is clearly emphasized in scripture. For example, see:

1 Peter 3:18
Romans 6:10
Hebrews 7:27
Hebrews 9:12
Hebrews 10:10

1 Peter 3:18 is using hapax, but the rest are actually using the Greek adverb ephapax (ἐφάπαξ). This different word has two meanings:

“At once” in the sense of “at the same time” (you can see this usage in 1 Corinthians 15:6).
“Once for all”, just like hapax.

That second meaning of ephapax is in view in Hebrews 9:12. Even though this verse is using this different adverb in Greek, it means the same thing as the hapax in Hebrews 9:26, 27, 28. I just hadn’t mentioned before in our discussion of hapax in Hebrews 9 since it is in fact a different word.

At any rate, all of this is to show how it is irresponsible to take Hebrews 9:26 and Hebrews 9:28 as anything other than “once for all”. We must translate that way, if we care at all about interpreting scripture with scripture, as we should.

And if the hapax Hebrews 9:28 must be translated as “once for all”, then so too must the hapax in Hebrews 9:27, as we covered just previously.

So Hebrews 9:27 does not contradict the idea of resuscitation, QED

Interpretation > Apparent contradictions > Hebrews 9:27 says people can only die once, but resuscitated people die twice

The reason why all this is important is as follows:

If the hapax in Hebrews 9:27 means “one time”, any cases of resuscitation would contradict this verse. Since then those people die not one time, but more than one time.
But if the hapax in Hebrews 9:27 means “once for all”, then there is no contradiction whatsoever. Because it is a true statement that all humans die once for all (since even those people who are brought back to life for a time will still face eventual permanent physical death), then Hebrews 9:27 does not contradict the idea of resuscitation in the least.

Transcript (click to show)

Video/audio transcript

00:00 00:00 - hey guys so right now we are going to be talking in a little bit more detail about how Hebrews
00:07 00:07 - 9:27 as well as another passage do not really have any problem with the finality of death so we had in our
00:15 00:15 - previous video been talking about the resuscitation of Lazarus in John chap 11 and gyrus his daughter in Matthew
00:24 00:24 - chapter 9 and we had been uh trying to draw a distinction there uh between the sort of death that leads to
00:33 00:33 - resuscitation and the sort of death that leads to Resurrection in the end so that is what we would call perhaps final
00:39 00:39 - death and so we’re going to talk a bit more about the differences between these and and maybe try to explain in a way
00:45 00:45 - that is not as confusing because I’ll acknowledge that maybe that that wasn’t perhaps the ideal approach to use so
00:51 00:51 - you’ll see more what we mean by this in a moment okay so here’s the outline uh as per normal we’re going to kind of go
00:58 00:58 - over exactly what the question is here um you know basically how does resuscitation work with this idea of
01:05 01:05 - death being final uh then we’re going to talk about Luke chapter 16 specifically verse 26 is talking about a Chasm of
01:13 01:13 - Separation in Hades or the underworld between Abraham’s bosom where Abraham and Lazarus are in this particular
01:20 01:20 - Parable that Jesus uses and then the rich man over on the other side and we’re going to be talking about this
01:26 01:26 - idea of chasms or boundaries between these states not only within Hades itself but also between uh you know
01:34 01:34 - Hades and the rest of the world um and then we’re going to talk about Hebrews 9:27 again and so this is the verse that
01:42 01:42 - reads something like it is appointed for man to die once and uh basically it is a very normal question to ask of well if
01:51 01:51 - this verse says that then what about these people who are resuscitated don’t they die twice um so it’s a perfectly
01:57 01:57 - normal question we’re going to be examining that again this time from a different angle so I did talk about it
02:02 02:02 - in the previous video although I’m going to kind of come at it from a different approach here and hopefully that will
02:07 02:07 - help make things clearer so we’re going to look specifically more at Hebrews chapter 9 here um so this is a verse
02:14 02:14 - towards the end of Hebrews chapter 9 so we’re going to look at the kind of wider chapter itself and then we’re going to
02:20 02:20 - spend some time looking at the Greek adverb hop Hawks so this is the word that gets translated as once in this
02:28 02:28 - verse and as we’ll see it actually shows up in multiple places in Hebrews chapter 9 and it’s a very important Concept in
02:35 02:35 - the interpretation not only of this chapter but kind of also of Christ sacrifice being effective uh in a f in a
02:42 02:42 - sense of finality once for all um so we’re going to be talking about this this word a lot and uh when we get there
02:49 02:49 - you’ll see what I mean about a lot um and so we’re going to be arguing that the proper way to interpret this word in
02:55 02:55 - Hebrews 9: 27 is actually to translate as once for all rather than just once because if you do that then suddenly
03:05 03:05 - this problem of well these people aren’t just dying physically one time they’re dying physically two times well they
03:12 03:12 - still only die once for all that is the second time they stay dead they don’t come back anymore and that is the final
03:20 03:20 - eventual physical death that every single human being who’s ever born will face uh we are not Immortal we will die
03:28 03:28 - and so if you translate it like this as we’ll get to there actually isn’t any contradiction with the idea of
03:34 03:34 - resuscitation and so that’s kind of how we’re going to approach answering this question this time
03:42 03:42 - around all right so to go over the questions here in a little bit more detail we are going to start with these
03:50 03:50 - two passages and uh probably picking up with Luke 16 first so in Luke 16 aasm is described as separating the two parts of
03:59 03:59 - Hades such that no one on either side can cross over and also in Hebrews 9:27 we see that that verse says that
04:08 04:08 - each person is destined to die once and after that comes judgment so what we’re going to be talking about here is well
04:16 04:16 - does the concept of resuscitation kind of contradict these things what does it have to do with the finality of death
04:23 04:23 - does it change anything or do we just need to do a bit more work to understand how all this fits together and so uh you
04:31 04:31 - can kind of see how these passages you know the Luke 16 passage talking about this this big barrier of Separation um
04:38 04:38 - and if there’s that between the parts of Hades well there’s also a barrier between Hades you know the afterlife the
04:44 04:44 - underworld and the world we presently inhabit and so if we can’t cross that as humans well doesn’t resuscitation kind
04:51 04:51 - of violate that and then we’re also going to be talking just about Hebrews 9:27 again right this idea of well these
04:58 04:58 - people who are resuscitate ated die twice not once so kind of what gives there in that sense and so as I say we
05:05 05:05 - did talk about this a bit in the previous video but we’re just going to be taking a bit of a different approach
05:09 05:09 - this time uh in trying to explain it all right so first of all we are going to be picking up talking about the
05:19 05:19 - chasm of Separation that’s mentioned in the parable of Abraham Lazarus and the rich man in Luke chapter 16 so the
05:27 05:27 - specific verse if you want to go look it up is uh Luke 16: 26 which talks about this great Chasm separating the parts of
05:36 05:36 - Hades and so if you need a refresher on uh so-called Heavenly geography and what the subdivisions of Hades are you can go
05:43 05:43 - look at the earlier video in this particular playlist uh in which we talk about resuscitation and the afterlife
05:50 05:50 - and one of the parts of that video we talk in great detail about the subdivisions of Hades so there is
05:56 05:56 - Abraham’s bosom or Paradise there’s torments there’s the abyss there’s the Lake of Fire all of these are different
06:03 06:03 - parts of Hades and presumably all of them are separated in this way that we hear about in Luke
06:10 06:10 - 16:26 and so kind of getting more to the question here um this chasm in verse 26 is actually relating to the two sections
06:20 06:20 - of Hades so Abraham’s bosom versus torments and making the point that those two places are separated from each other
06:28 06:28 - so in saying that kind of the relevance here is I’m not quite sure what the what the question uh with this verse
06:36 06:36 - specifically is as it relates to the finality of death now kind of where I’m guessing we’re going with this is that
06:42 06:42 - if you take the mention of this of this Chasm of this boundary to be something like there exists not only an
06:48 06:48 - uncrossable separation between Abraham’s bosom and torments in Hades like that is between the two different parts in the
06:55 06:55 - Underworld but also between Hades and our world well that’s a true observation that’s probably kind of what the
07:02 07:02 - question is here is that well if you can’t cross over between the two parts of Hades well you also very much can’t
07:09 07:09 - cross over from Hades into the normal world or from the normal world into the underworld into the Afterlife because
07:15 07:15 - they’re separated and in that previous discussion of the Heavenly geography that we had you’ll remember that there
07:21 07:21 - were uh the there were described to be these Waters below and Waters above and these are the the barriers of separation
07:30 07:30 - between the third heaven and this present Cosmos that we inhabit you know the world and the universe and then
07:38 07:38 - Hades the underworld and so all three of these places are separated to each other by uh the waters above and the waters
07:45 07:45 - below and so there is this uncrossable boundary in the case of you know between Hades and the normal world just as much
07:54 07:54 - as there are between the different parts of Hades itself and so looking at things from a certain perspective you could say
08:02 08:02 - that those people who are in the afterlife who are either in Abraham’s bosom or torments depending on if they
08:08 08:08 - were Believers or not are sort of contained within Hades they can’t they can’t leave they’re they’re they’re not
08:14 08:14 - trapped because that makes it sound negative but like there’s a boundary that that kind of defines where they
08:21 08:21 - cannot go past and if you want to look at things that way that’s not incorrect but you can kind of also look at things
08:27 08:27 - from the other direction we are also Bound in such a way we cannot leave this normal World in fact we cannot cross
08:34 08:34 - over there into Hades any more than they can cross over here after they’ve died and so this this thing that we’re
08:41 08:41 - talking about here is actually a really common theme in mythology so the the mythological systems of different
08:49 08:49 - cultures across history um there’s actually a particularly famous myth in uh Greek myth you know gets repeated in
08:56 08:56 - the the Roman myths as well of a guy named orus who goes to the underworld to try to get his wife back uriy and so
09:05 09:05 - Orphus and uriy you might have heard of this um but you know we’re not going to spend too much time talking about this
09:10 09:10 - other than making the observation that this idea of the boundary or the separation between the world of the
09:17 09:17 - living and the world of the dead has been you know a very very popular Topic in mythology across a whole bunch of
09:25 09:25 - different cultures it’s not just the Greeks and so this topic here that we’re talking about is very much something
09:32 09:32 - that is true like there is a boundary between the world of the living and the world of the dead and they can’t cross
09:38 09:38 - over back to the world of the living and we can’t cross over back to the world of the Dead that is you know reality as God
09:44 09:44 - has said it up and then sort of to the point that well doesn’t resuscitation sort of seem to go against this this
09:52 09:52 - structure that we have set up here well that is sort of true but I’m G to kind of reframe the question here so if we
09:59 09:59 - are saying that the conceptual hang-up here is that in resuscitation people once in Haiti somehow exit and Traverse
10:06 10:06 - this boundary that said to be so vast and uncrossable well doesn’t Resurrection pose just as much a problem
10:12 10:12 - as resuscitation like that is human people leaving you know the underworld after being there after they died and
10:20 10:20 - then coming back once more into the world of the Living Well that too is these people who were previously
10:26 10:26 - confined traversing this uncrossable boundary right and unlike resuscitation which is a teaching that’s maybe not as
10:34 10:34 - widely taught and appreciated and things like that the resurrection is completely Central to our faith as Christians um in
10:41 10:41 - fact Paul makes this real clear in 1 Corinthians chapter 15 I’m going to go ahead and read this it’s a few verses
10:47 10:47 - here um but you’ll see what I mean in a second this is how Central the resurrection is to our belief so this is
10:54 10:54 - Paul remonstrating with the Corinthians about the resurrection um 1 Corinthians chapter 15 verses 16-9 says this for if
11:02 11:02 - the dead are not raised not even Christ has been raised and if Christ has not been raised your faith is worthless you
11:09 11:09 - are still in your sins then those also who have fallen asleep in Christ have perished if we have hoped in Christ in
11:15 11:15 - this life only like that is without believing the resurrection we are of all men most to be pied so Moy this is quite
11:24 11:24 - strong stuff right Paul is saying that if you don’t believe in the resur rection of the Dead you cannot believe
11:31 11:31 - in Christ’s Resurrection you cannot believe that the father accepted Christ’s sacrifice on our behalf that we
11:37 11:37 - are still dead in our sins and so point you know kind of quite simply here we would say that Christianity does not
11:45 11:45 - work without the resurrection like that’s probably the best way to think about this you cannot have Christianity
11:52 11:52 - as you know Christianity is if you don’t believe in the resurrection and so I’m not trying to straw man the position
11:59 11:59 - here but the point is resurrection is very very clearly taught in the New Testament and Resurrection also violates
12:06 12:06 - the boundaries between the living world and the world of the dead of course in that case it is a final uh you know like
12:13 12:13 - people who are resurrected they don’t die anymore um so they never go back and that is not the case with resuscitation
12:20 12:20 - but I’m just trying to show here that this boundary that we’re talking about well it’s there in that case as well and
12:27 12:27 - so kind of what are we supposed to make of all this how do we puzzle this out you know if we have the emphasis being
12:34 12:34 - put here on the chasm in Hades that is you know said to be vast such that people can’t cross over it and we can
12:41 12:41 - kind of infer that there’s a boundary a barrier between you know Hades and the world of the living which is true as
12:47 12:47 - well well then what do we make of resuscitation and Resurrection having these boundar be crossed and so I’m
12:54 12:54 - going to argue here that the key point is that in Resurrection and resuscitation both it’s not humans that
13:01 13:01 - do the crossing of these uncrossable boundaries on our own but it’s actually God that causes it to happen and so uh a
13:07 13:07 - verse reference that I have cross referenced here is Matthew Chapter 19 Verse 26 which says uh and looking at
13:15 13:15 - them Jesus said to them with people this is impossible but With God all things are possible and so the idea here is
13:22 13:22 - that these things that would be impossible on our own on our own power we would not be able to cross these
13:27 13:27 - divides we would not be able to you know go from the world of the Dead back to the world of the living but it’s not on
13:35 13:35 - our own power that these things are happening it’s through the power of God and so that is how I would say we really
13:41 13:41 - ought to kind of you know initially start thinking about this idea in our minds now to kind of turn to a different
13:48 13:48 - topic you know in continuing to flesh out this this Luke 16 passage and what we ought to make of it I don’t think we
13:54 13:54 - ought to lose sight of the fact that raising people from the dead uh that is recessive itation was clearly recognized
14:01 14:01 - as being utterly miraculous that is it’s not normal but completely extraordinary that’s kind of like the whole point it’s
14:07 14:07 - why it’s such a big deal when Jesus does it it’s a miracle it is a demonstration of God’s power that he’s breaking
14:13 14:13 - natural law that this is not how things are supposed to work and so you know just in this sense that we’re talking
14:21 14:21 - about this kind of far from arguing that resuscitation can’t be a thing because it would mean that you know people are
14:27 14:27 - crossing this crossable boundary and we say oh look it’s a contradiction we should sort of instead be emphasizing
14:34 14:34 - how awe inspiring it is that God out of his overflowing grace and mercy and Love Actually violates the natural order that
14:41 14:41 - he has set up for our benefit he’s breaking the rules for us right well of course God made the rules so he can
14:49 14:49 - freely break them but the point is is that this is supposed to be a miracle a demonstration of God’s power of his
14:56 14:56 - ability to control even life and death and he’s doing this for our behalf and you know as a sign for those people that
15:04 15:04 - they might believe you know and obviously uh Lazarus uh his resurrection in particular we know this from the
15:09 15:09 - latter part of John chapter 11 people believed because of it God did this as a miracle as a demonstration of his power
15:17 15:17 - so that people might come to believe in him and so now kind of where I’m going with all this is that um we have to kind
15:25 15:25 - of take these things that we wonder about and kind of put them in proper context so something else that a lot of
15:31 15:31 - people uh trying to think about how to phrase this you know it’s it’s not like a bad thing to have wonders and and try
15:37 15:37 - to figure out how it all fits together but here’s another one that kind of reminds me of this is that uh some
15:43 15:43 - people have a hard time understanding how the divine nature of Jesus Christ could possibly come to be bound in a
15:49 15:49 - physical body in the Incarnation and of course as finite human beings we’re never really going to completely
15:55 15:55 - understand this one you know we’re we’re going to take the Bible’s word for it but what does that mean how does that
15:59 15:59 - work you know we’re kind of never going to get there and so it’s fine for us to wonder and Ponder and meditate upon this
16:06 16:06 - but past a certain point what we need to acknowledge is that God did send his one and only son into the world to take on
16:14 16:14 - humanity and die for our sins so that we might be reconciled to him he did it it’s what the Bible says and so the
16:21 16:21 - focus that we should have here honestly needs to be on the Wonder and the awe of that that God so loved us that he sent
16:28 16:28 - his only son into the world to become a human being far below his station that he had as a member of the Trinity you
16:37 16:37 - know co-equal and co-eternal with the father and the spirit you know no one had to do this God did not have to
16:43 16:43 - rescue us but he loved us so much that he sent his only son to die for us so that we might have forgiveness from our
16:50 16:50 - sins and be reconciled to him we need to be a struck by that we need to appreciate the Wonder of it rather than
16:57 16:57 - kind of putting our focus on the well well how did something Divine become human like that doesn’t make sense and
17:02 17:02 - and raising these objections to the logic of it um and this isn’t meant to be a rebuke really you know it’s just
17:09 17:09 - talking about the perspective we need to hold when we talk about things like this we just need to be sure to keep our
17:16 17:16 - focus upon uh what is truly important not not matters of of mechanics or or well you know like I understand reality
17:26 17:26 - to work this way but this doesn’t comport so it can’t have happened or or things like that you know maybe we’re
17:32 17:32 - not even going that far we just let it trouble us but we ought not be troubled we need to not try to apply human logic
17:39 17:39 - to God because God’s decidedly not bound in the same ways that we are as humans so we are very finite in our knowledge
17:47 17:47 - and our abilities but God is not God is outside of SpaceTime and so if we start kind of troubling ourselves with well
17:56 17:56 - God did this and God did that but if if I tried to do that I couldn’t do it well if we even go down that path just a
18:02 18:02 - little bit we’re going to kind of have it upset us because you know it might seem impossible and let me go back to
18:08 18:08 - that verse from Matthew chapter 19 with people this is impossible but With God all things are possible that’s the god
18:15 18:15 - that we worship and serve so for him nothing is impossible because he’s in complete control of the universe God
18:23 18:23 - created the universe in the blink of an eye he can do whatever he pleases within it even things that are completely
18:29 18:29 - impossible from the human perspective you know like raising people from the dead right and so kind of that’s the
18:36 18:36 - sense that we want to have here is that when someone is raised from the dead it is a miracle those people crossing this
18:44 18:44 - boundry of separation between Hades and the normal world and and you know making that passage that ought not be possible
18:52 18:52 - it is God exercising his power in an overtly miraculous way and so we need to appreciate it for the miracle that it is
19:00 19:00 - rather than I don’t know trying to see some sort of contradiction in it that’s kind of where I’ve been going with all
19:08 19:08 - this okay so now we’re going to turn our attention back to Hebrews chapter 9 verse 27 um and so that’s that verse
19:15 19:15 - that once again says something like uh for it is appointed for man to die once so this idea that there is there’s one
19:22 19:22 - death rather than more deaths if that’s kind of the the way that many English versions tend to to make this verse
19:29 19:29 - sound and so we’re going to be kind of initially talking about kind of what how I did explain it before and maybe how uh
19:36 19:36 - there’s a way that might be better so kind of talking about what I said before um in that previous video when I
19:43 19:43 - discussed Hebrews 927 um I had spoke in terms of a type of death leading to resuscitation and a type of death
19:51 19:51 - leading to Resurrection or judgment and I argued that the death that is mentioned in Hebrews 9:27 is referring
19:58 19:58 - to the second kind and not the first kind that is it’s referring to the type leading to Resurrection you know the
20:05 20:05 - type where people stay dead after they die rather than the type leading to resuscitation and that while we as human
20:12 20:12 - beings can’t know the difference between the two states that is whether someone who has died will come back to life or
20:18 20:18 - not or be raised from the dead well God does know that based upon his perfect for knowledge and for ordination of
20:24 20:24 - everything and so I don’t really think there’s anything technically wrong with what I said here but after thinking
20:30 20:30 - about it a bit more I I did kind of decide that maybe this isn’t actually the ideal framework for trying to
20:35 20:35 - explain the concept and that’s sort of because it’s not really the dying that’s different in the cases so much as what
20:43 20:43 - comes after it uh that is to say the difference comes from the following condition of the human being’s existence
20:50 20:50 - more than it really comes from how they left the physical world the first time around so if someone dies the way that
20:57 20:57 - they die is not going to be different if they’re going to be resuscitated versus if they’re not as in there isn’t
21:03 21:03 - anything special about the manner in which they die and therefore speaking in terms of like quote unquote types of
21:09 21:09 - death probably is just kind of going to confuse the topic because it’s really not like there’s types of death there’s
21:15 21:15 - like types of things that happen after death right that’s kind of like the better way to think about it probably
21:21 21:21 - probably and so to use gyrus daughter as an example here if she died of illness is likely given that uh the text in Luke
21:31 21:31 - 8:42 says that she was only about 12 years old so quite Young and the text really doesn’t give us any reason to
21:37 21:37 - think it would be anything but illness you know generally speaking children of that age they they don’t die for many
21:43 21:43 - reasons but it’s likely that that if she was in this state that it was probably because of illness so at any rate if she
21:51 21:51 - died of illness then her death from illness wouldn’t really be different than that of someone who would not
21:57 21:57 - ultimately be resuscitated this is what we were just saying that when someone dies even those folks who are going to
22:03 22:03 - be raised from the dead that God forn knows are going to be raised from the dead there really isn’t anything special
22:09 22:09 - about how they die that first time so the special thing is what comes after that so what happens to most people
22:18 22:18 - after they die is that they don’t come back and so this case where Jesus raises her from the dead this was someone who
22:26 22:26 - was well and truly dead like we talked about in the past video not just asleep although Jesus uses that euphemism to
22:33 22:33 - create ambiguity to kind of run interference so that he and his ministry and this girl and her family wouldn’t
22:40 22:40 - face uh you know not only the celebrity of it but uh also perhaps the the evil intentions of the Jewish leaders of the
22:47 22:47 - time well all that aside he raised her from the dead that is the special thing the miracle not how she died right and
22:56 22:56 - so again just to State the point clearly again the reason why I’m bringing all this up is because previously talking in
23:03 23:03 - terms of you know so-called types of death we were kind of using this this construct of God’s for knowledge to say
23:10 23:10 - that well there is a sort of death that leads to resuscitation but there’s also a sort of death that leads to
23:14 23:14 - Resurrection and that second kind is final well what I’m saying here is that maybe talking about types of death isn’t
23:21 23:21 - the most ideal way to frame the uh solution to this problem and so what I’ve been trying to get that before and
23:28 23:28 - again I don’t think anything I said was technically wrong it’s just maybe it’s a little bit more of a confusing way to
23:33 23:33 - come at this um so what I’ve been trying to say before was that there’s a sort of death after which one stays dead and
23:39 23:39 - this is true of all humans even those who were resuscitated in the interm that is to say permanent physical death
23:47 23:47 - eventually comes for all and cannot be avoided by anyone it is simply how it is for us as human beings being born is a
23:55 23:55 - death sentence none of us can escape permanent physical death even those people who are resuscitated and so
24:01 24:01 - that’s why I was trying to say well for some people when they die they can come back but that’s not quite the same thing
24:05 24:05 - is those people who die uh for once for all like in the final sense they they don’t come back anymore after that and
24:12 24:12 - everybody eventually faces that second kind of death that’s what I had been talking about
24:21 24:21 - previously all right so if we decide that maybe what we just went over wasn’t the best way to talk about it that
24:28 24:28 - trying to draw a distinction between the types of death kind of just makes the issue unclear you know just kind of is
24:34 24:34 - confusing because we’re talking about all this hypothetical stuff and God’s God’s knowledge that we don’t possess as
24:39 24:39 - humans and so on so um I’m G to try taking a somewhat different approach here as I try to explain this again and
24:47 24:47 - uh in doing that I’m going to be trying to focus on the vocabulary in the context of Hebrews 9:27 this verse that
24:54 24:54 - we’ve been talking about about how humans only die once well I’m going to be looking at some of the vocab in that
24:59 24:59 - verse as well as the chapter that that verse is a part of to try to explain how actually it still doesn’t contradict the
25:06 25:06 - idea of resuscitation and uh you’ll see more what I mean as we get into it here but uh this is going to be kind of
25:13 25:13 - detailed and Technical and that’s sort of why I didn’t do the Deep dive on it the first time was because I just tried
25:18 25:18 - to kind of explain you know back of the napkin sort of style and uh guess it didn’t work super well but um I do hope
25:24 25:24 - that despite the length and the complexity here that this will help make sense of Hebrews 9:27 better so
25:30 25:30 - hopefully I’ll do a better job this time kind of explaining all the details and getting into the nitty-gritty a bit so
25:35 25:35 - that we can have confidence in the fact that this verse doesn’t contradict the idea of
25:44 25:44 - resuscitation all right so the first thing that we’re going to do here in trying to take a closer look at Hebrews
25:49 25:49 - 9:27 is examine the wider context of the chapter here and so before we do anything else I’m just going to go ahead
25:56 25:56 - and read the whole chapter here just decided to read it in nkjv here just so that we have a sense of well where does
26:04 26:04 - this verse show up what is the writer of Hebrews talking about when this verse is mentioned um and so we’re going to start
26:11 26:11 - all the way at the beginning of the chapter even though this verse verse 27 is actually down towards the end in fact
26:17 26:17 - it’s the second to last verse in the chapter we’re going to go ahead and read the whole chapter just to make sure that
26:21 26:21 - we have a better idea of the context of this verse so that when we try to interpret it we’re kind of putting it in
26:29 26:29 - its proper place we’re seeing how it relates to the theme of this chapter and what the writer of Hebrews was trying to
26:35 26:35 - do with it so picking up Hebrews chapter 9 verse one and reading through the end of the chapter Hebrews chapter 9 says
26:44 26:44 - this then indeed even the first Covenant had ordinances of divine service and the Earthly Sanctuary for a tabernacle was
26:52 26:52 - prepared the first part in which was the lampstand the table and the sh showbread which is called the sanctuary and behind
27:00 27:00 - the second Veil the part of the Tabernacle which is called the holiest of all which had the golden sensor and
27:06 27:06 - the Ark of the Covenant overlaid on all sides with gold in which were the golden pot that had the Mana Aaron’s Rod that
27:14 27:14 - budded and the tablets of the Covenant and above it were the cherubim of Glory overshadowing the mercy seed of these
27:21 27:21 - things we cannot now speak in detail now when these things had been thus prepared the priests always went
27:28 27:28 - into the first part of the Tabernacle performing the services but into the second part the high priest went alone
27:35 27:35 - once a year not without blood which he offered for himself and for the people’s sins committed in ignorance the Holy
27:42 27:42 - Spirit indicating this that the way into the holiest of all was not yet made manifest while the first Tabernacle was
27:49 27:49 - still standing it was symbolic for the present time in which both gifts and sacrifices are offered which cannot make
27:56 27:56 - him who performed to serve as perfect in regard to the conscience concerned only with foods and drinks various Washings
28:03 28:03 - and fleshly ordinances imposed until the time of reformation picking up verse 11 now but
28:10 28:10 - Christ came as high priest of the good things to come with the greater and more perfect Tabernacle not made with human
28:17 28:17 - hands that is not of this creation not with the blood of goats and Cales but with his own blood he entered the most
28:24 28:24 - holy Place once for all having obtained Eternal Redemption for if the blood of bulls and goats and
28:30 28:30 - the ashes of a hepher sprinkling the unclean sanctifies for the purifying of the flesh how much more shall the blood
28:37 28:37 - of Christ who through the eternal spirit offered himself without spot to God cleanse your conscience from dead Works
28:43 28:43 - to serve the Living God and for this reason he is the mediator of the New Covenant by means of death for the
28:50 28:50 - Redemption of the transgressions under the first Covenant that those who are called may receive the promise of the
28:56 28:56 - Eternal inheritance for where there is a testament there must also of necessity
29:02 29:02 - be the death of the testator so the one who makes the Testament for a testament is in force after men are dead since it
29:10 29:10 - has no power at all while the testator lives therefore not even the first Covenant was dedicated without blood for
29:18 29:18 - when Moses had spoken every precept to all the people according to the law he took the blood of calves and goats with
29:24 29:24 - water Scarlet wool and hiip and sprinkled both the book itself and all the people saying this is the blood of
29:31 29:31 - the Covenant which God has commanded you then likewise he sprinkled with blood both the Tabernacle and all the vessels
29:37 29:37 - of the ministry and according to the law almost all things are purified with blood and without the shedding of blood
29:44 29:44 - there is no remission that is there is no forgiveness of sins verse 23 therefore it was necessary
29:52 29:52 - that the copies of the things in the heavens should be purified with these but the Heavenly things themselves with
29:58 29:58 - better sacrifices than these for Christ has not entered the holy places made with hands which are copies of the true
30:05 30:05 - but into heaven itself now to appear in the presence of God for us not that he should offer himself often as the high
30:12 30:12 - priest enters the most holy place every year with blood of another he then would have he then would have had to suffer
30:20 30:20 - 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
30:28 30:28 - sacrifice himself and as it is appointed for men to die once but after this the Judgment so Christ was offered once to
30:37 30:37 - Bear the sins of many to those who eagerly wait for him he will appear a second time apart from sin for
30:45 30:45 - salvation so nkjv is a version here makes a few translation decisions and I wanted to just highlight a couple of
30:52 30:52 - them so I’m going to go to uh there’s a site called Bible Hub uh that lets you just really easily compare different
30:59 30:59 - versions so I’m going to type in Bible Hub and then let’s look at Hebrews chapter 9 verse 26 here so nkjv is what
31:07 31:07 - I just read for Hebrews chapter 9 so let’s go find it just so I can convince you of this um it says that he has
31:14 31:14 - appeared to put away sin you know once at the end of the ages that’s how the king uh New King James Version
31:20 31:20 - translates it now if we go look at something like the English Standard Version note that it translates same
31:26 31:26 - word as for all and the NLT translates as once for all and the NIV translates as once for all right and so this
31:35 31:35 - actually is the same word in the Greek and we’ll get to this I’m just showing you that actually how different versions
31:41 31:41 - translate it kind of has an impact on how we can take it now it’s not that the nkjv translates wrong so much as that
31:48 31:48 - there is a way in which we interpret this in English in which we don’t get the right sense um and so that is
31:54 31:54 - precisely what we’re going to be talking about here now so so that’s just a bit of a sneak peek again we read the nkjv
32:00 32:00 - you’ll note that other versions translate some of the ones in this chapter as once for all Now to turn back
32:06 32:06 - to just a general overview of what Hebrews chapter 9 is talking about so you know maybe listening hearing it just
32:14 32:14 - once isn’t going to kind of give us that big picture we need to situate ourselves so that we do the interpretation of this
32:20 32:20 - verse later in the chapter in the right way so to kind of Remedy that I’m just going to do a a real big fly by uh just
32:28 32:28 - overview of what Hebrews 9 is talking about and you know again much more could be said about all of these things I’m
32:34 32:34 - not trying to be exhaustive or comprehensive just trying to give us a bit of a framework in which to
32:39 32:39 - contextualize this verse that we’re going to be looking at here so and and you know I didn’t I didn’t like look at
32:46 32:46 - a great deal of things to pull this up I just kind of like read the chapter and tried to summarize as best I could so
32:51 32:51 - you know this is a little bit back of the napkin is what I’m saying but Hebrews chapter 9 veres 1-5 the first
32:57 32:57 - part of the chapter contrast the sacrifices of the Earthly Sanctuary with the sacrifice singular of Christ in the
33:04 33:04 - Heavenly Sanctuary the sacrifices of the Earthly Sanctuary cleansed only the outside but the blood of Christ won for
33:11 33:11 - him entrance into the Heavenly Most Holy Place once for all that’s verse 12 and allows us to cleanse not only our
33:18 33:18 - exteriors but also our consciences from acts that lead to death so that we may serve the Living God that’s verse 14 so
33:27 33:27 - verse 15 then says that we are under a New Covenant as opposed to the old Covenant with the old
33:32 33:32 - sacrifices so then picking up at verse 16 uh Hebrews chapter 9: 16- 24 speaks of the role of blood in covenants or
33:42 33:42 - Testaments as the nkjv translated it so we are told that these things these covenants are sealed with blood that’s
33:50 33:50 - kind of the sense of verses 16-8 in Hebrews chapter 9 without the shedding of blood there is no forgiveness
33:57 33:57 - verse 22 there is no remission how the nkjv translates it in the prior sacrifices the Earthly Tabernacle and
34:04 34:04 - everything used in it ceremonies have been cleansed with the blood of Cals and goats it’s verse 21 but the Heavenly
34:09 34:09 - things had to be purified with better sacrifices than these verse 23 for the blood of Christ was not payment to enter
34:17 34:17 - a sanctuary made with human hands but rather payment to enter Heaven itself that’s verse 24 okay so now picking up
34:25 34:25 - towards that section that’s really relevant for us Hebrews chap 9: 25-28 through the end of the chapter here so
34:32 34:32 - Hebrews 9 25-28 makes it clear that unlike the prior ritual sacrifices that had to be offered again and again Christ
34:41 34:41 - does not enter Heaven to offer himself repeatedly since and this is direct quote he appeared once for all at the
34:47 34:47 - culmination of the ages to do away with sin by the sacrifice of himself pretty sure that’s NIV but you know direct
34:53 34:53 - quote there verse 26 when he returns again it will not be to bear sin but to bring Salvation to those who are waiting
35:01 35:01 - for him that’s what verse 28 says so hopefully that overview here helps us understand exactly what this chapter is
35:09 35:09 - talking about so we have this contrast between the Earthly sanctuary and the Heavenly Sanctuary the contrast between
35:15 35:15 - the Earthly sacrifices and Christ sacrifice you know the Earthly ones could only wash clean our exterior but
35:21 35:21 - Christ can cleanse our consciences so that we may serve the Living God we have this idea of blood needing to be shed in
35:27 35:27 - covenants that these covenants are sealed with blood they cannot be in effect until there is until blood is
35:33 35:33 - shed we have this idea of the difference between the blood in the human ceremonies and the blood of Christ that
35:41 35:41 - that was payment for him entering into that Heavenly Most Holy Place once for all um because it was payment to enter
35:48 35:48 - Heaven itself and he bought for us entrance to heaven with his blood and then at the very end we talk about
35:55 35:55 - specifically this idea that Christ didn’t have to do this over and over again he did it once because when he did
36:00 36:00 - it it would be effective for all time he appeared once for all at the culmination of the ages to do away with sin by the
36:08 36:08 - sacrifice of himself that’s what verse 26 says and so when he returns again um you know this is like Revelation chapter
36:15 36:15 - 19 he will be coming with a sword in his hand not to bear sin but to bring Salvation for those who are waiting upon
36:23 36:23 - his return um and so this is Hebrews chapter 9 kind of viewed a little bit from the bird’s eye you know not super
36:29 36:29 - specific into all the verses but kind of taking a thematic look at the chapter as the
36:37 36:37 - whole all right so now that we have talked a little bit about the chapter itself we’re going to focus in even more
36:43 36:43 - specifically on this word here in verse 27 so we just talked about how the end of chapter nine is talking about how
36:51 36:51 - Jesus only appeared once he doesn’t have to offer himself as a sacrifice repeatedly unlike the physical phical
36:57 36:57 - sacrifices under the law and so this idea of Jesus offering himself once that’s what we’re going to be turning to
37:04 37:04 - to look at next so to better explain the once that’s used in Hebrews 9:27 you know part of that wider statement people
37:12 37:12 - are destined to die once we’re going to primarily be focusing on this latter section that we talked about so that is
37:19 37:19 - verses 25- 28 and even more specifically the usage of the Greek adverb hop Hawks which is the Greek word that many
37:27 37:27 - versions translate as once here and so this is the word in Greek if you click on this you you can go see a lexicon and
37:33 37:33 - you can also look at a concordance so you can see all the places in the New Testament since this is a Greek word all
37:38 37:38 - the places in the New Testament where this word is used and so kind of the short version of what this word means is
37:45 37:45 - sometimes you can use this in the sense of one time as opposed to more times so you know like as opposed to two times or
37:52 37:52 - three times but sometimes it also takes on the meaning of once for all the second meaning has overtones of
37:59 37:59 - completion and finality in this case the adverb is modifying something that has been rendered done in such a way that it
38:06 38:06 - will be perpetually valid and never need repetition and so hopefully you can kind of see well that’s where we’re going
38:12 38:12 - here in this latter part of Hebrews chapter 9 is that’s the sort of usage that is going to modify Jesus’s death
38:19 38:19 - for our sin that once for all sense here and so just to give us a sense of what this means I came up with an analogy
38:27 38:27 - here now this isn’t completely perfect but maybe it’s something that will help us explain this so contrast these two
38:32 38:32 - usages of the word once even in English here and so in one case someone might say something like this last month I
38:40 38:40 - crashed my car once that is one time as opposed to more times when someone cut me off in traffic thankfully the damage
38:47 38:47 - from that accident was quite minor but then I dented the bumper again yesterday when the power steering suddenly stopped
38:52 38:52 - working when I was backing up so you can see that in this particular case whoever saying this was saying well you know
38:59 38:59 - last month I only had one accident as opposed to two or three but then I had another one you know more recently so
39:05 39:05 - it’s kind of like something talking about the number of accidents and then in another usage contrast what I just
39:12 39:12 - said with this so someone else might say unlike normal people Johnny only ever seems to Total cars when he crashes them
39:20 39:20 - while the rest of us get into fender benders occasionally Johnny crashes a car once that is once for all and then
39:27 39:27 - that’s it the car will inevitably be toast after that this is why Johnny’s car insurance rates are Sky High so
39:33 39:33 - hopefully you can kind of see here if you think in terms of this and you kind of keep this analogy in your head when
39:38 39:38 - you think about the two senses of the word then maybe it can kind of help make sense of this one time versus once for
39:45 39:45 - all uh as the two meanings here now I should be clear that this adverb in Greek can kind of be used in some other
39:50 39:50 - ways too you know like once when someone was doing this and so on like that but I’m just focusing on these meanings
39:57 39:57 - because these are really the ones that would be possibilities in the context of our passage here and so as I say I kind
40:03 40:03 - of like this car crash analogy this this the difference between having a fender bender versus totaling your car is kind
40:09 40:09 - of the difference here in the senses of this adverb and I think it illustrates kind of the difference in these meanings
40:16 40:16 - pretty well but you know nonetheless obviously the Greek adverb has nothing to do with crashing cars I’m just using
40:22 40:22 - this as an illustration uh to try to help us understand what adverb means a little bit more so before we get into
40:30 40:30 - how to translate this adverb in Hebrews chapter 9 specifically I think it’s a good idea for us to take a look at a
40:36 40:36 - couple other examples from scripture to make sure that we understand the difference between these two different
40:41 40:41 - meanings of HX so we’re going to look first at 2 Corinthians chap 11 verse 25 which contains this adverb and so we’re
40:49 40:49 - going to be looking at how this adverb is used in this verse so I’m going to go ahead and read this this is Paul giving
40:53 40:53 - a somewhat gruesome accounting of bad things that have happened to him uh you know in his service to the gospel so 2
41:00 41:00 - Corinthians 11:25 three times I was beaten with rods once I was stoned three times I was Shipwrecked a night and a
41:08 41:08 - day I have spent in the Deep okay so not pleasant things of course but the point here is that in this particular verse
41:17 41:17 - Paul is most certainly using the adverb hoox in the sense of one time as opposed to more times rather than once for all
41:25 41:25 - since why would be beaten with rods three times shipwreck three times but then be stoned once for all rather than
41:32 41:32 - stoned once time like one time so contextually that wouldn’t make any sense at all so if Paul’s detailing this
41:38 41:38 - list of you know this thing happened to me three times this thing happened to me three times this thing happened to me
41:42 41:42 - one time that’s how we have to translate it there that’s the only one that makes sense and so that is an example of the
41:49 41:49 - pop Hawks being translated as one time as opposed to more times that is the correct way to translate that adverb in
41:57 41:57 - that particular verse of the Bible and so now we’re going to look at a verse for the other one too there’s this verse
42:03 42:03 - at the beginning part of the book of Jude uh Jude chapter 1:3 says beloved while I was making every effort to write
42:10 42:10 - you about our common salvation I felt the necessity to write to you appealing that you contend earnestly for the faith
42:16 42:16 - which was once for all handed down to the Saints so imagine for a a a moment if you know the sense of this adverb in
42:26 42:26 - this verse was well the faith was once handed down to the Saints as opposed to twice or three times what would that
42:31 42:31 - even mean right and so what Jew’s getting at here is that we have this we have this this knowledge of the Gospel
42:38 42:38 - even the very word of God in our hands here and that has been given to us it’s been purchased what does it mean for God
42:46 42:46 - to give it multiple times that’s not how the plan of God operates and so this is a good example of the verse in which the
42:52 42:52 - sense of the haox is most certainly once for all rather rather than one time as opposed to more times since how could
42:59 42:59 - the faith be delivered unto the Saints multiple times what would that even mean so contextually and you can see by the
43:05 43:05 - way that this version at least this is nasby the 1995 version of it actually translates once for all or like I said
43:13 43:13 - that’s one of the definitions that’s one of the Lexicon entries for this word but if he translated as once here or one
43:19 43:19 - time I would argue that that’s actually incorrect that’s the point I’m making is that you have to use the appropriate
43:26 43:26 - definition of the word in the context in which it’s being used and so with these two examples again these are not part of
43:33 43:33 - the book of Hebrews that’s intentional on my part just showing you that this is how the adverb in Greek Works in general
43:39 43:39 - having nothing to do with our particular context in Hebrews 9 just looking at how this word is used in other parts of the
43:45 43:45 - New Testament helps us see that there is a difference between these meanings and we don’t get to just pick and choose we
43:51 43:51 - have to use the right meaning in the right spot that’s the idea that we’re trying to introduce here
44:00 44:00 - okay so now we’re going to turn our Focus specifically to Hebrews chapter 9 now that we’ve talked a bit about what
44:06 44:06 - this Greek adverb hopo means and so in Hebrews chapter 9 this same adverb actually shows up in four places it
44:13 44:13 - shows up in verse 7 verse 26 verse 27 and verse 28 so three verses all in a row there at the end of the chapter and
44:21 44:21 - so like we just talked about as in all translation we determine how to translate primarily based upon context
44:28 44:28 - so we don’t just get to pick and choose we have to use the right the right definition the right translation of the
44:34 44:34 - word based on its multiple meanings depending on how it’s being used and so in Hebrews chapter 9 verse 7 we actually
44:42 44:42 - must translate that hopo as one time rather than once for all and that’s because Hebrews 9:7 is talking about the
44:49 44:49 - high priest entering the most holy Place once a year and it says that he does not do this without taking blood which he
44:55 44:55 - offers for himself and the sins of the people committed in ignorance so he does this once a year right as opposed to one
45:03 45:03 - time only once for all and so again another verse that you know basically makes it very clear that we have to
45:09 45:09 - translate this way Hebrews 9:25 says that uh you know Jesus would not offer himself often as the high priest enters
45:17 45:17 - the holy Place year by year with blood that is not his own so that doesn’t even have a hopo in it there is no once in
45:25 45:25 - that verse you know as it is in verse seven once a year this is year by year every year you
45:32 45:32 - know um the Greek there is actually caught any out tone so literally you could translate that as every year or
45:38 45:38 - year by year according to each year not just one time and then never again and so this particular instance plugging in
45:47 45:47 - our possible definitions we see this one has to be one time it has to be you know one time as opposed to more rather than
45:55 45:55 - once for All In a final sense because if it was once for all in a final sense the high priest wouldn’t have to do it every
46:00 46:00 - year right and so you can see that this is a case of that adverb where we have to translate using the meaning of one
46:08 46:08 - time so that’s Hebrews chapter 9:7 and then in Hebrews chapter 9 verse 26 we ought to translate this one as
46:18 46:18 - once for all since it’s obviously being contrasted with the often or frequently of Hebrews 9:25 so if we look at Hebrews
46:26 46:26 - 9:25 again nor was it that he he being Christ would offer himself often as the high priest enters the holy Place year
46:34 46:34 - by year with blood that is not his own so the often here that’s the Greek word polakis again you can click on the uh
46:42 46:42 - the word here to be taken to the Lexicon where you can see the concordance enty so you can see how this word is used
46:48 46:48 - across the New Testament well this word is definitely being contrasted with the Hop Hawks of verse 26 that that is to
46:56 46:56 - say it’s it’s kind of in opposition to this Christ does not have to offer himself often or frequently that’s this
47:03 47:03 - word in Greek but he has to offer himself once that’s the Hop Hawks he has to offer himself once for all so what
47:10 47:10 - I’m saying is that you would actually be remiss if you don’t translate this verse kind of intending that sense to be the
47:17 47:17 - one that your readers get now arguably you can translate as just once in English because you can have once with
47:23 47:23 - the sense of once for all and you can also have once with the sense of one time like that that’s true in English as
47:28 47:28 - well but I think it’s better objectively speaking to translate as once for all as many versions do right if you remember
47:36 47:36 - back we took a look at different translations of Hebrews 9:26 and we saw that a lot of them in fact most of them
47:42 47:42 - except for the nkjv actually did translate with once for all here and so that’s Hebrews 9:26 set in opposition to
47:50 47:50 - the pakus that other Greek adverb in the verse before that’s that’s saying that Jesus doesn’t do this often or
47:57 47:57 - frequently he does it once for all well so that’s why we say Hebrews 9:26 has to be translated as once for all and
48:04 48:04 - actually in Hebrews 9:28 it’s the same thing so Hebrews 9:28 says so Christ also having been offered once to Bear
48:12 48:12 - the sins of many will appear a second time for salvation without reference to sin to those who eagerly await him and
48:19 48:19 - so you can see actually nasby doesn’t translate this one as once for all it only translates it as once and uh you
48:25 48:25 - can kind of see why because you know in the second clause in this verse here we have this you know well he will appear
48:32 48:32 - for a second time as opposed to you know only appearing once but he is talking not about appearing in the first part of
48:39 48:39 - verse 28 but talking about offering himself up to the pay pay for our sins once and so where people I think make
48:48 48:48 - the mistake here and I’m not saying that the translators of the nasby did this again you can translate the word as once
48:53 48:53 - it’s fine you just need to be interpreting it in the sense of once for all that’s the way you need to think
48:58 48:58 - about it and that’s because the second here is not referring to him offering himself up again in fact that’s the
49:05 49:05 - opposite of what the verse is saying um the verse is saying that he suffered once for all he offered himself up for
49:11 49:11 - our sins once for all but he will return a second time he will appear a second time two different concepts right and so
49:18 49:18 - the contradiction would be you know if he offered himself up once for all but then offered himself up again then we
49:24 49:24 - would have to translate as one time rather than once for all that’s not what the verse is saying and so my contention
49:30 49:30 - here and in fact if you read the chapter like we did in context the entire chapter is talking about how the Earthly
49:37 49:37 - sacrifices had to be done over and over again and they didn’t even cleanse people’s consciences and we are
49:43 49:43 - contrasting that with the efficaciousness of Christ sacrifice the sense is clearly contrasting the
49:49 49:49 - effectiveness and the finality of Christ sacrifice with the feebleness of the repeated sacrifices of the law fact if
49:56 49:56 - you take a look at the book of Hebrews as a whole that’s kind of the theme of the book of Hebrews is that why are you
50:02 50:02 - guys turning back to the Shadows of the law when we have the real thing Christ has come died was crucified paid for our
50:10 50:10 - sin on the cross and was resurrected why are you turning back to the law this is the person writing to the Hebrews right
50:17 50:17 - that’s the kind of the purpose of the letter of the book of Hebrews here but all of that to say the the sense here is
50:24 50:24 - still clearly contrasted the effectiveness and the finality the not needing to be repeated if you will
50:30 50:30 - of Christ sacrifice with the feebleness of the repeated sacrifices of the law so translating this verse as you know
50:38 50:38 - implying that somehow Christ could offer himself up again as in it was just one time he did it but you know maybe there
50:45 50:45 - could be more that’s the wrong way to translate it plain and simple because this verse is very clearly getting at
50:51 50:51 - that sense of Christ did this once for all he paid for sin once once for all we’ll take a look at some more verses
50:57 50:57 - actually that that talk about Christ sacrifices in those terms we’ll do that in the next slide here but I just want
51:03 51:03 - to say that you have to translate the verse this way or you have to at least understand it this way this is the
51:08 51:08 - correct way to interpret this verse and if you don’t you’re just doing it wrong basically um this is what the Bible
51:14 51:14 - means in this verse and so that brings us to verse 27 so we just argued that verse 7 in Hebrews chapter 9 we
51:23 51:23 - translate as one time verse 2 and verse 28 we translate as once for all so what about verse 27 and so again I apologies
51:32 51:32 - for the technicl here but I did say I was going to go there so the hopax of Hebrews 9:27 since it shows up in verse
51:39 51:39 - 26 27 and 28 well the one in verse 27 is actually set directly parallel with the usage in verse 28 which we just argued
51:50 51:50 - has to be once for all just has to be that is the right way to take it and so in the Greek
51:55 51:55 - and you know I’m just going to read this and you can plug your ears if it scares you the Greek here says kathos in verse
52:02 52:02 - 27 that’s how verse 27 starts with translates to something like and just as and then the first two words of verse 28
52:11 52:11 - are hutos Kai which we translate something like so also so these verses are being basically stuck together as an
52:21 52:21 - association so we start out in verse 27 saying just as it is appointed for men to die
52:28 52:28 - once so also Christ having been offered once let me read that again just as it is appointed for men to die once kind of
52:38 52:38 - like dot dot dot that’s verse 27 so also Christ was offered once to Bear for the sins of many so just as so
52:47 52:47 - also just as so also that’s how we translate these verses because Kai kosan in verse 27 and hutos Kai in verse 28
52:55 52:55 - those are the the opening words of those two verses that’s what they mean and so these usages of hop Hax in verse 27 and
53:04 53:04 - verses 28 are parallel to each other that’s what I’m trying to say grammatically speaking the sense here is
53:10 53:10 - that verse 27’s usage is being you know is being said to be as verse 28’s you know simil like or as right it is it is
53:19 53:19 - so also is verse 28 so basically we have to include that the sense of the hopax here in Hebrews 9:27 has to be once for
53:30 53:30 - all rather than being one time why because it’s being set parallel to the usage in verse 28 which we just argued
53:38 53:38 - was the once forall meaning rather than the one time meaning so if we’re sure about verse 28 then for the grammar I
53:45 53:45 - just talked about for how these verses are being Set uh in relation to one another then verse 27 has to mean that
53:53 53:53 - too that’s just how it works grammatically speaking all right so maybe you’re
54:00 54:00 - already convinced but just in case we need a little bit more to bolster this idea here especially you know the fact
54:07 54:07 - that in verse 28 this has to be once for all we’re going to go ahead and look a little bit more at this idea of Christ’s
54:14 54:14 - work being like once for all being final and all the other places in the Bible we hear about this and I’m going to argue
54:21 54:21 - that you know this the importance of this concept in all the places mentioned in Scripture it actually completely
54:27 54:27 - forces our hand in translating verses 26 and 28 here in Hebrews chapter 9 like that is if even if we had no idea you
54:34 54:34 - know with respect to the context of the chapter itself but we look at everywhere else the Bible talks about Christ
54:40 54:40 - sacrifice and its finality we would have to translate these verses that way because other places in the Bible you
54:47 54:47 - have to translate them that way and I’ll talk about that in just a sec here so the latter part of Hebrews chapter 9 is
54:52 54:52 - not the only place that has the find ality and the completeness of Christ’s work clearly emphasized in scripture so
54:59 54:59 - I’m going to go ahead and read five more verses here now three of these are also from the book of Hebrews that should say
55:05 55:05 - something right as I said before um the book of Hebrews a big part of this is talking about how Christ came once for
55:12 55:12 - all so don’t go back to the repeated and not so effective you know system of the law when Christ came and died for us you
55:21 55:21 - know don’t keep putting him to death crucifying him a new believe in him and thus you know be saved and reconciled to
55:28 55:28 - God that’s the theme of the book of Hebrews here so we’re going to actually start with a verse in 1 Peter chapter 3
55:35 55:35 - 1 Peter chapter 3: 18 says for Christ also died for sins once for all there’s our word right uh the just for the
55:44 55:44 - unjust so that he might bring us to God having been put to death in the flesh but made alive in the spirit Christ died
55:51 55:51 - for sins once for all so 1 Peter 3:18 is actually using the same word that we just talked about elsewhere it’s using
55:57 55:57 - hopo but all of the the following passages that I’m going to read are actually using a different adverb and
56:04 56:04 - this one has to mean once for all it does not have the meaning of one time now it does have another meaning um and
56:11 56:11 - so this Greek adverb here is epop box so different word you know if you don’t read Greek I’ll promise it it looks
56:18 56:18 - different than the first one where’s the first one here right see less letters this one has an extra Epsilon and a a
56:27 56:27 - fee in front of it epop box this different word can mean two things um it can mean at once in the sense of like at
56:35 56:35 - the same time and so you can see this usage in 1 Corinthians chapter 15: 6 where it says after that he he being you
56:43 56:43 - know Jesus Christ after the resurrection appeared to more than 500 Brethren at one time or at once atep poo there most
56:52 56:52 - of whom remain until now but some have fallen asleep that that is they die right um so in that particular usage we
56:59 56:59 - see that this adverb is being used in the sense of 500 people at once 500 people at the same time that’s one
57:06 57:06 - meaning that this other adverb can have but the only other meaning that it really has at least in New Testament
57:12 57:12 - usage is once for all the finality sense of it just like we’ve been talking about as one of the possibilities for hotx
57:20 57:20 - well unlike it being a possibility for hotx it is the way you have to translate this other adverb here you don’t have a
57:26 57:26 - choice about it basically lexically speaking and so we said 1 Peter 3:18 just like the other verses we already
57:33 57:33 - looked at in Hebrews 9 is using hopax that one that we could kind of take to mean you know these other things I mean
57:39 57:39 - like I said there are other translations besides depending on context but these are the ones we’re focusing on but these
57:44 57:44 - other verses I’m about to read you don’t have a choice you have to translate these things using once for all and the
57:51 57:51 - argument is going to go kind of something like this if you have to translate these other things using once
57:55 57:55 - for all and these other things are directly parallel to what Hebrews 928 is saying then Hebrews 928 you also have to
58:02 58:02 - translate as once for all and if you translate Hebrews 9:28 as once for all then because of how verse 27 and verse
58:08 58:08 - 28 are related with this just as so also business then you have to translate verse 27 as once for all two that’s how
58:16 58:16 - the argument fits together here but before we get to that let me read these other verses so in Romans chapter 6
58:22 58:22 - verse 10 Paul says this for the death that he died he died to sin once for all but the life that he lives he lives to
58:30 58:30 - God and again because Romans chapter 6:10 is using epop box we cannot translate it any other way we have to
58:38 58:38 - translate this one as once for all because he didn’t die to sin like at once like at the same time he died for
58:46 58:46 - sin once for all right that’s the the meaning of this adverb we have to use and so Romans 610 he died to sin once
58:53 58:53 - for all that’s what that verse has to mean Hebrews 7: 27 also EP opox here who does not need daily like those High
59:02 59:02 - priests to offer up sacrifices first for his own sins and then for the sins of the people because he did once for all
59:09 59:09 - when he offered up himself it’s talking of the same thing that we talk about later in Hebrews chapter 9 and in fact
59:17 59:17 - even stronger evidence for us in verse 12 of Hebrews chapter 9 this other adverb is used not hop Hawks but EP box
59:25 59:25 - and so Hebrews 9:12 says and not through the blood of goats and calves but through his own blood he entered the
59:32 59:32 - holy Place once for all having obtained Eternal Redemption now just to emphasize this is in our immediate context in our
59:40 59:40 - verses in Hebrews chapter 9 this is even stronger evidence than anything else we’re going to read on this slide
59:45 59:45 - because it’s right there and this one like I said because it’s using this other adverb you have to translate as
59:51 59:51 - once for all you don’t have a choice about it if you you know are are are using your lexicons as you ought and you
59:56 59:56 - are using the evidence for how this adverb is used you have to translate it that way and so if verse 12 translates
01:00:04 01:00:04 - as once for all why would you translate verse 25 and sorry verse 26 and 28 as not once for all you have to it’s it’s
01:00:12 01:00:12 - contextually you are kind of mandated because of how interpretation works and then finally Hebrews chapter 10 also I
01:00:22 01:00:22 - should note there are no chapter division in the original text and so Hebrews 10: 10 is just about as close to
01:00:31 01:00:31 - our particular verses as Hebrews chapter 9 verse2 so nine you know verse chapter 9 verse2 is about 14 verses away from
01:00:40 01:00:40 - verse 26 and 16 verses away from verse 28 and then Hebrews chapter 10 verse 10 is actually only 10 verses away from
01:00:48 01:00:48 - verse 28 since it’s the last verse in the chapter and about what is that 12 verses away from verse 26 so you can see
01:00:56 01:00:56 - actually it’s even closer in Hebrews chapter 9 so in the same exact context that Paul uses our particular verses
01:01:03 01:01:03 - there in verses 26 27 and 28 he also uses this other adverb twice once in Hebrews 9:12 and once in Hebrews 10:10
01:01:13 01:01:13 - and in Hebrews 1010 he says much the same thing says we have been Sanctified through the offering of the body of
01:01:19 01:01:19 - Jesus Christ once for all so on both sides of our particular immediate context in verses 25- 28 in Hebrews
01:01:28 01:01:28 - chapter 9 we have two statements that say and you cannot translate them any differently say that Jesus Christ
01:01:35 01:01:35 - offered himself for us once for all that’s why we have to translate verse 26 as once for all and verse 28 as once for
01:01:43 01:01:43 - all with hopx different adverb you know the one that’s a little bit more ambiguous because the surrounding usages
01:01:51 01:01:51 - of this other adverb that are clearly the same concept are translated as once for all and they have to be and so I
01:01:58 01:01:58 - hadn’t mentioned this this other verse here in Hebrews 9:12 um because it is a different word and in fact that’s really
01:02:04 01:02:04 - important to what I’m saying because this other word we don’t have a choice when we translate it we have to
01:02:09 01:02:09 - translate that one is once for all so even though this verse is using a different adverb it means the same thing
01:02:16 01:02:16 - as 926 927 and 928 as we are talking about here so that’s why I didn’t mention it before but it’s in the
01:02:24 01:02:24 - immediate context same deal with the one in Hebrews chapter 10 and so what I’m trying to do with all this is just show
01:02:30 01:02:30 - you how irresponsible it is to take Hebrews 9:26 and Hebrews 9:28 as anything other than once for all when
01:02:38 01:02:38 - you interpret it you have to translate that way you have to interpret it that way if you care about interpreting
01:02:43 01:02:43 - scripture with other scripture like we obviously ought to that’s how we need to interpret the Bible and so this isn’t
01:02:49 01:02:49 - optional is what I’m saying this is how we actually have to understand it and to go back back to our argument here this
01:02:56 01:02:56 - business with and just as so also in verses 27 and 28 if we have to translate Hebrews 9:28 as once for all and so too
01:03:04 01:03:04 - must we translate The Hop Hawks in Hebrews 9:27 as we just covered in the last thing we talked
01:03:14 01:03:14 - about all right so to pull it all together let’s address that question headon so how does resuscitation
01:03:21 01:03:21 - interact with the verse Hebrews 9 27 which says it is appointed for man to die once so if the hopax in Hebrews 9:27
01:03:31 01:03:31 - means one time any cases of resuscitation would contradict this verse since then these people wouldn’t
01:03:37 01:03:37 - die one time but they die more than one time they die twice but if the hopax in Hebrews 9:27 means once for all then
01:03:45 01:03:45 - there is actually no contradiction whatsoever because it is a true statement that all humans die once sorry
01:03:52 01:03:52 - sorry all humans die once for all since even those people who are brought to life for a time will still face this
01:03:57 01:03:57 - eventual permanent physical death then actually Hebrews 9:27 doesn’t contradict the idea of resuscitation in the least
01:04:05 01:04:05 - because it is true it is still true will always be true that human beings die once for all that is true whether or not
01:04:12 01:04:12 - you are resuscitated eventually you will die once for all you will die in the sense that you don’t come back you die
01:04:18 01:04:18 - permanently and that is what dying once for all means that’s what Hebrews 9:27 means and because that’s what it means
01:04:25 01:04:25 - there is no contradiction with the idea of resuscitation because it’s not talking about the number of times you
01:04:31 01:04:31 - die but it’s talking about the fact that you will eventually die in the sense that it does not need to be repeated you
01:04:38 01:04:38 - will die in the sense of it being final um so I had a particular way of phrasing it back here let me let me find this
01:04:46 01:04:46 - right the second meaning that we’re talking about here has overtones of completion and finality in this case the
01:04:53 01:04:53 - adverb is modifying something that has been rendered done in such a way that it will be perpetually valid and never need
01:04:59 01:04:59 - repetition so you die in that way when you use that adverb and once you die in that way you don’t ever die again is
01:05:06 01:05:06 - what I’m saying um and so for that reason there is no contradiction here between Hebrews 9:27 and the concept of
01:05:14 01:05:14 - resuscitation or even Resurrection for that matter because well I guess you don’t ever die after Resurrection so you
01:05:20 01:05:20 - know scratch that just resuscitation there is no contradiction between Hebrews 9:27 and resuscitation
01:05:27 01:05:27 - because the meaning of Hebrews 9:27 is using this specific meaning of the adverb once for all rather than one time
01:05:35 01:05:35 - and for that reason there is no contradiction all right so just to finish us off going back over what we
01:05:44 01:05:44 - talked about here in this video uh we went over this question talking about the finality of death in terms of the
01:05:51 01:05:51 - chasm or the Gap that’s mentioned in Luke chap 16: 26 as well as this verse in Hebrews 9: 27 that talks about how
01:06:00 01:06:00 - it’s appointed for men to die once so the question was asking well don’t both of these things kind of point to a
01:06:06 01:06:06 - finality of death and doesn’t resuscitation kind of run a foul of that and so we started off talking about the
01:06:12 01:06:12 - Luke 16 case we talked about how yes indeed there is a barrier between the afterlife and the world of the living
01:06:19 01:06:19 - but God can make us cross that you know on his power for what is impossible for man as possible for God and we talked
01:06:26 01:06:26 - about how we actually need to view this as a miracle God is violating natural law so to speak on our behalf and so for
01:06:33 01:06:33 - that reason uh you know like we we used the example of Lazarus being used as a sign for the Jewish people in John
01:06:39 01:06:39 - chapter 11 people believed because of this miracle Jesus did we need to kind of thank God for his grace and his Mercy
01:06:47 01:06:47 - rather than questioning him about like you broke natural law God why’ you do that um and so that’s sort of the sense
01:06:54 01:06:54 - we need to have here when we talk about this and so yes indeed there is a Chasm and it does separate the world of the
01:06:59 01:06:59 - living from the world of the dead but God can do as he pleases because he’s the Creator and sustainer of the
01:07:04 01:07:04 - universe and part of his plan is showing us his control over life and death so that’s the Luke 16 case and then the
01:07:13 01:07:13 - Hebrews chapter 9 case here Hebrews 9:27 uh we kind of took a different approach than when I tried to tackle this the
01:07:18 01:07:18 - first time now we actually looked at the full context of Hebrews chapter 9 so we read the chapter I gave kind of a a
01:07:25 01:07:25 - bird’s eyee view summary of what I think the chapter means you know each of the sections in it and then we looked at the
01:07:31 01:07:31 - Greek adverb hop Hax here and uh we looked at a couple verses where it’s used see off the top of my head I don’t
01:07:38 01:07:38 - have them but second Corinthians chap 11: 25 as an example of the meaning of this word where it means one time as
01:07:46 01:07:46 - opposed to more times and then Jude chapter 1 ver3 as an example of when it is for sure meaning once for all and we
01:07:54 01:07:54 - also looked at a whole bunch of other verses uh 1 Peter 3:18 Romans 6:10 Hebrews 7:27 Hebrews 9:12 and Hebrews 10
01:08:02 01:08:02 - verse1 all of those as cross references here that just make it mandatory for us to translate Hebrews 926 and 928 as once
01:08:12 01:08:12 - for all rather than just one time and because of that just because of how the grammar is set how verse 27 relates to
01:08:19 01:08:19 - verse 28 grammatically speaking in this construction of just as so w so Hebrews 9:27 is set directly parallel to verse
01:08:28 01:08:28 - 28 in its usage of this adverb and for that reason we conclude that Hebrews 9:27 means actually something along the
01:08:36 01:08:36 - lines and just as is and just as it is appointed for all men to die once for all that is to die in a permanent sense
01:08:44 01:08:44 - so too and so on right so it’s not talking about dying one time it’s talking about dying once with finality
01:08:50 01:08:50 - and that’s true of all people even those people who are are resuscitated

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