Hebrews 9 28

Hebrews 9:28 kjv

So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Hebrews 9:28 nkjv

so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

Hebrews 9:28 niv

so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.

Hebrews 9:28 esv

so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Hebrews 9:28 nlt

so also Christ was offered once for all time as a sacrifice to take away the sins of many people. He will come again, not to deal with our sins, but to bring salvation to all who are eagerly waiting for him.

Hebrews 9 verses

Hebrews 9 28 Meaning

Hebrews 9:28 declares the two distinct comings of Christ, setting His divine work apart from all human experience and Old Covenant rituals. His first coming involved being offered "once" to "bear the sins of many," a completed act of atonement. His second coming, in glorious contrast, will be "without sin"—meaning He will not come to deal with sin again—and will appear "unto salvation" for those who eagerly anticipate His return, fulfilling the full promise of eternal deliverance. This verse provides a definitive statement on the sufficiency and finality of Christ's sacrifice and the blessed hope of His return.

Hebrews 9 28 Context

Hebrews chapter 9 extensively contrasts the limitations of the Old Covenant's sacrificial system with the singular, superior, and eternal efficacy of Christ's sacrifice. The tabernacle's inner sanctum (the Most Holy Place), accessible only once a year by the high priest with blood, prefigured the true heavenly sanctuary into which Christ, as the ultimate High Priest, entered with His own blood, obtaining eternal redemption (Heb 9:11-14). Unlike the priests who repeatedly offered sacrifices that could not perfect the conscience, Christ's death was a once-for-all atonement, sufficient to cleanse from sin (Heb 9:22-26). Verse 27 sets the stage for verse 28 by establishing the appointed human experience of dying "once" and then facing "judgment." Building on this, verse 28 draws a deliberate parallel: just as humanity has one life, one death, and one judgment, Christ also had one appearance to deal with sin, and will have one subsequent appearance not related to sin-bearing, but for salvation. This whole section reinforces the finality and effectiveness of the New Covenant established by Christ's unparalleled sacrifice.

Hebrews 9 28 Word analysis

• So (οὕτως, houtōs): This adverb establishes a direct parallel and strong connection with the preceding verse (Heb 9:27), emphasizing the contrast between human mortality/judgment and Christ's work. Just as humans face death once and then judgment, Christ also acted once to bear sin, and His next appearance is for a distinct purpose.
• Christ (ὁ Χριστὸς, ho Christos): Refers to Jesus as the Messiah, the Anointed One, indicating His divine appointment and authoritative role as the Great High Priest and the embodiment of God's saving plan. His identity as Christ gives His actions ultimate significance and authority.
• was once offered (ἅπαξ προσενεχθεὶς, hapax prosenachtheis):
  • once (ἅπαξ, hapax): This is a key theological term in Hebrews, stressing the uniqueness, completeness, and unrepeatable nature of Christ's sacrifice. It powerfully contrasts with the Old Covenant's repeated, ineffective sacrifices (Heb 7:27, 9:12, 9:26, 10:10). His death was final and all-sufficient.
  • offered (προσενεχθεὶς, prosenachtheis): Derived from prospherō, meaning "to bring to," or "to offer." This term firmly places Christ's death within sacrificial terminology, depicting Him as both the offering and the Offerer. He voluntarily presented Himself as the perfect sacrifice.
• to bear (ἀνενεγκεῖν, anenengkein): This verb means "to carry up" or "to bear away." In sacrificial contexts, it relates to presenting an offering to God. However, in the context of sin, it refers to carrying away or removing the burden of sins. It powerfully echoes the imagery of the scapegoat bearing the sins of the people into the wilderness (Lev 16:22) and particularly aligns with Isaiah's prophecy of the Suffering Servant bearing the iniquities of many (Isa 53:11-12). Christ fully absorbed the penalty and guilt of sin.
• the sins of many (πολλῶν ἁμαρτίας, pollōn hamartias):
  • sins (ἁμαρτίας, hamartias): Plural, signifying the totality of humanity's transgressions and the extensive scope of Christ's atoning work.
  • of many (πολλῶν, pollōn): This does not imply a limitation to a select few, but rather contrasts with "all" (e.g., Christ did not die for all iniquity but human iniquity) or with "one" (His own). It emphasizes that His atoning sacrifice benefits a multitude, corresponding to the "many" in Isaiah 53 who are justified through His bearing their iniquities. It underscores the scope of His saving work, available to all who believe.
• and unto them that look for him (τοῖς αὐτὸν ἀπεκδεχομένοις, tois auton apekdechomenois):
  • look for (ἀπεκδεχομένοις, apekdechomenois): This compound verb (from apo "away from," ek "out of," dechomai "to receive") means to "wait with eager expectation," "to await anxiously," or "to long for." It describes the active, patient, and hope-filled posture of true believers who are spiritually prepared and living in anticipation of Christ's second coming (Rom 8:19, 1 Cor 1:7, Phil 3:20).
• shall he appear (ὀφθήσεται, ophthalēsetai): Future passive indicative, signifying a definitive, glorious, and visible manifestation of Christ. It's not a mere spiritual presence but a grand unveiling. This echoes the Old Testament appearance of God and forecasts His visible return in glory.
• the second time (ἐκ δευτέρου, ek deuterou): Explicitly states the future return, differentiating it from the first coming (incarnation and sacrifice). It marks a distinct phase of God's redemptive plan.
• without sin (χωρὶς ἁμαρτίας, chōris hamartias): Crucial distinction. On His first coming, Christ "became sin for us" (2 Cor 5:21). On His second coming, He will not come as a sin-offering or a sin-bearer. His dealing with sin is finished. He comes not to die for sin, nor to bear the sins of His people, nor even to be stained by their sins. He appears in perfect purity and glorification, having definitively triumphed over sin. This highlights the complete effectiveness of His first sacrifice.
• unto salvation (εἰς σωτηρίαν, eis sōtērian): The ultimate purpose and glorious outcome of His second coming for those who are eagerly waiting. It is the full and final realization of salvation, including glorification, redemption of the body, and complete deliverance from all effects of sin, ensuring everlasting life in God's presence. It signifies the perfection of redemption.

Hebrews 9 28 Bonus section

The comparison between human death/judgment (Heb 9:27) and Christ's appearances in Heb 9:28 is a rhetorical device called an a fortiori argument (from the stronger). If it is appointed for men once to die and face judgment, then how much more unique and significant is Christ's 'death' (sacrifice) and subsequent appearance! This contrast elevates Christ's work, showing its supreme efficacy and difference. The "without sin" clause serves both as a testament to the completeness of Christ's atonement—He will not come back to deal with the problem of sin again as His previous sacrifice fully dealt with it—and as an assurance of His absolute purity and holiness as He reigns. The term "salvation" (sōtēria) here is eschatological, pointing to the ultimate, complete deliverance of believers, including their glorification and transformation, in contrast to their present, ongoing sanctification. It highlights that the work of redemption started at the first coming is perfected and realized at the second.

Hebrews 9 28 Commentary

Hebrews 9:28 powerfully summarizes the past, present, and future aspects of Christ's work, centering on the superiority and finality of His unique sacrifice and the blessed hope of His return. The "once offered" ("hapax") stands as a bedrock truth, emphasizing that Christ's propitiation for sins was perfectly accomplished and never needs to be repeated, utterly distinguishing His sacrifice from the endlessly repeated, inadequate Old Testament offerings. His bearing of the "sins of many" fulfills prophetic expectation and covers the vast multitude of those who trust in Him. The immediate and future aspect shifts dramatically to His "second time" appearing "without sin." This signifies that His next appearance is not a judgment on Him for sins He bore, nor is it to re-engage with the sin problem; that work is definitively finished. Instead, His return will be a glorious, victorious manifestation, specifically "unto salvation" for those who "eagerly look for Him." This phrase underscores the importance of a living, active faith characterized by hopeful anticipation, recognizing that for believers, His return is the culmination of all redemption, bringing glorification and eternal deliverance. It invites Christians to live with conscious expectation, as this future event is the ultimate assurance of their final and complete salvation.For instance, one might consider their present struggles with temptation or discouragement. This verse reminds them that Christ's victory over sin is complete and future salvation is secure, enabling perseverance. Another might be a believer seeking deeper assurance; the verse firmly anchors their hope in the finished work of Christ and His guaranteed glorious return.