Hebrews 13:11
in Hebrews 13Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp.
BSB
The same verse in ASV and KJV ▾
ASV
For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp.
KJV
For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
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This verse in Hebrews 13
Commentary
14 notes on this verse"Christ, our paschal lamb, has been sacrificed," as the apostle says. Offering himself to the Father as a new and real sacrifice of reconciliation, he was crucified—not in the temple whose due worship is now completed, nor within the enclosure of the city which was to be destroyed because of its crime, but "outside the camp." That way, as the mystery of the ancient sacrifices was ceasing, a new victim would be put on a new altar, and the cross of Christ would be the altar not of the temple, but of the world.
This site's exposition
burned outside the camp
on Hebrews 13:11-14
Under Leviticus 16:27 the bodies are burned outside the camp, and Jesus suffered outside the city gate, to sanctify the people by His own blood. The readers are called to go to Him outside the camp, bearing the disgrace He bore, seeking the city that is to come.
The record, by era
The Church Fathers5 voices
"For the bodies of those animals, whose blood is brought into." Then Paul shows the solemn things among the Jews, being types of our own, and he says that those sacrifices were nothing, of which the people were prevented from partaking; but neither do the …
A commentator
Ephrem the SyrianCOMMENTARY ON THE EPISTLE TO THE HEBREWS 13 · Written before 373.
proposed
The body of the beasts was an example for our Lord, and our Lord is an example for us, so that "we may go forth outside the camp," that is, go out and become evangelists of his preaching, "and bear the abuse he endured."
Look at the type, compare it with the reality and perceive the similarity. The law required a red heifer to be sacrificed, and the high priest to take some of its blood and sprinkle the mercy seat seven times with his finger. Burning the heifer …
"For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered" (he says) "without the gate." Seest thou the type shining forth? "For sin," he says, and "suffered without the gate."
In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, "The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp." Then those things were a type of these and thus Christ, suffering "without," fulfilled all. Here he makes it plain too that He suffered voluntarily, showing that those things were not accidental, but even the Divine arrangement itself was of a suffering "without." He suffered without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth, the Reality. If then we partake not of "reproach" only but of sanctification, the "reproach" is the cause of the sanctification. For as He was reproached, so also are we. If we go forth "without" therefore, we have fellowship with Him.
7 more voices on this verse
The Medieval Church3 voices
A commentator
Photios I of ConstantinopleFRAGMENTS ON THE EPISTLE TO THE HEBREWS 13.10-13 · Written before 893.
proposed
This is spoken to those who would still be at a loss, asking, "How do you say, 'you have an altar'? For what was offered on it?" It is Christ himself whom you neglect above and below and fail to see that he was sacrificed, …
Having shown that what the Jews venerated served as a foreshadowing of our worship, he says that the sacrifices in which the people could not participate were nothing; but in our sacrifice, even the high priests of the Old Testament law have no share, for …
Then (v. 11) he continues the figure: first, the figure of the Old Testament; secondly, the figure of the New Testament (v. 12). In regard to the first he says: For the bodies of those animals whose blood is brought into the sanctuary by the …
The Puritans and the Awakening2 voices
); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction,
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
For the bodies of those beasts,....
The Nineteenth Century2 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For the bodies of those beasts ... - The word rendered here “for” - γὰρ gar - would be here more properly rendered “moreover.” Stuart. The apostle is not urging a reason for what he had said in the previous verse, but is suggesting a new consideration to excite those whom he addressed to fidelity and perseverance. In the previous verse the consideration was, that Christians are permitted to partake of the benefits of a higher and more perfect sacrifice than the Jews were, and therefore should not relapse into that religion.
For the bodies of those beasts - Though in making covenants, and in some victims offered according to the law, the flesh of the sacrifice was eaten by the offerers; yet the flesh of the sin-offering might no man eat: when the blood was sprinkled before the holy place to make an atonement for their souls, the skins, flesh, entrails, etc., were carried without the camp, and there entirely consumed by fire; and this entire consumption, according to the opinion of some, was intended to show that sin was not pardoned by such offerings. For, as eating the other sacrifices intimated they were made partakers of the benefits procured by those sacrifices, so, not being permitted to eat of the sin-offering proved that they had no benefit from it, and that they must look to the Christ, whose sacrifice is pointed out, that they might receive that real pardon of sin which the shedding of his blood could alone procure. While, therefore, they continued offering those sacrifices, and refused to acknowledge the Christ, they had no right to any of the blessings procured by him, and it is evident they could have no benefit from their own.
The words behind it
21 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὧν | hon | Whose | G3739 → | 1405 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| εἰσφέρεται | eispheretai | is brought | G1533 → | |
| ζῴων | zoon | of animals | G2226 → | |
| τὸ | to | the | G3588 → | 19766 times |
| αἷμα | haima | blood [as sacrifices] | G129 → | 97 times |
| περὶ | peri | for | G4012 → | 332 times |
| ἁμαρτίας | hamartias | sin | G266 → | 173 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὰ | ta | the | G3588 → | 19766 times |
| ἅγια | hagia | Holy [Places] | G39 → | 11 times |
| διὰ | dia | through | G1223 → | 664 times |
| τοῦ | tou | the | G3588 → | 19766 times |
| ἀρχιερέως, | archiereos | high priest, | G749 → | 122 times |
| τούτων | touton | of those | G3778 → | 1381 times |
| τὰ | ta | the | G3588 → | 19766 times |
| σώματα | somata | bodies | G4983 → | 142 times |
| κατακαίεται | katakaietai | are burned | G2618 → | |
| ἔξω | exo | outside | G1854 → | 63 times |
| τῆς | tes | the | G3588 → | 19766 times |
| παρεμβολῆς.¶ | paremboles | camp. | G3925 → | 10 times |
ὧνWhose
honG3739 →1405 times
γὰρfor
garG1063 →1039 times
εἰσφέρεταιis brought
eispheretaiG1533 →
ζῴωνof animals
zoonG2226 →
τὸthe
toG3588 →19766 times
αἷμαblood [as sacrifices]
haimaG129 →97 times
περὶfor
periG4012 →332 times
ἁμαρτίαςsin
hamartiasG266 →173 times
εἰςinto
eisG1519 →1755 times
τὰthe
taG3588 →19766 times
ἅγιαHoly [Places]
hagiaG39 →11 times
διὰthrough
diaG1223 →664 times
τοῦthe
touG3588 →19766 times
ἀρχιερέως,high priest,
archiereosG749 →122 times
τούτωνof those
toutonG3778 →1381 times
τὰthe
taG3588 →19766 times
σώματαbodies
somataG4983 →142 times
κατακαίεταιare burned
katakaietaiG2618 →
ἔξωoutside
exoG1854 →63 times
τῆςthe
tesG3588 →19766 times
παρεμβολῆς.¶camp.
parembolesG3925 →10 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Leviticus 16:27The bull for the sin offering and the goat for the sin offering, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; and their hides,…
it leads to
- Leviticus 4:21
Then he is to take the bull outside the camp and burn it, just as he burned the first bull. It is the sin offering for the assembly.
Reached by 4 separate paths from here.
- Leviticus 6:30
But no sin offering may be eaten if its blood has been brought into the Tent of Meeting to make atonement in the Holy Place; it must be burned.
- Leviticus 4:21
Through
Leviticus 9:11But he burned up the flesh and the hide outside the camp.
it leads to
- Leviticus 4:11–12
But the hide of the bull and all its flesh, with its head and legs and its entrails and dung—
Reached by 3 separate paths from here.
- Leviticus 8:17
But the bull with its hide, flesh, and dung he burned outside the camp, as the LORD had commanded him.
Reached by 2 separate paths from here.
- Leviticus 4:11–12
Through
Leviticus 6:30But no sin offering may be eaten if its blood has been brought into the Tent of Meeting to make atonement in the Holy Place; it must be burned.
it leads to
- Leviticus 16:27–28
The bull for the sin offering and the goat for the sin offering, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; and their hides,…
Reached by 2 separate paths from here.
- Leviticus 16:27–28
Through
Numbers 19:3Give it to Eleazar the priest, and he will have it brought outside the camp and slaughtered in his presence.
it leads to
- Leviticus 4:12
all the rest of the bull—he must take outside the camp to a ceremonially clean place where the ashes are poured out, and there he must burn it on a wood fire on the…
- Leviticus 4:12
Through
Exodus 29:14But burn the flesh of the bull and its hide and dung outside the camp; it is a sin offering.
it leads to
- Ezra 8:35
Then the exiles who had returned from captivity sacrificed burnt offerings to the God of Israel: 12 bulls for all Israel, 96 rams, 77 lambs, and a sin offering of 12 male goats. All…
- Exodus 30:10
Once a year Aaron shall make atonement on the horns of the altar. Throughout your generations he shall make atonement on it annually with the blood of the sin offering of atonement. The altar…
- Ezra 8:35
Where this verse is studied
On this page
Studies30
On this verse
On this chapter
- Azazel and the Scapegoat
- The General Epistles
- Contentment
- You Shall Not Covet
- Be Strong and Courageous
- The Fall Feasts
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About Hebrews
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ephrem the Syrian, COMMENTARY ON THE EPISTLE TO THE HEBREWS 13; John Chrysostom, Homily on Hebrews 33; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Leo the Great, SERMON 59.5; Matthew Henry, Commentary on the Whole Bible; Oecumenius, The Pseudo-Oecumenian Catena on Hebrews; Photios I of Constantinople, FRAGMENTS ON THE EPISTLE TO THE HEBREWS 13.10-13; Sir Robert Anderson, Types in Hebrews; Theodoret of Cyrus, INTERPRETATION OF HEBREWS 13; Theophylact of Ohrid, Commentary on Hebrews and Thomas Aquinas, Commentary on Hebrews.