Heb 9:11-12 | RWP | e4.org | Having come ( παραγενομενος ). Second aorist middle participle of παραγινομα . This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). Of the good things to come ( των μελλοντων αγαθων ). But B D read γενομενων (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων , Moffatt μελλοντων . Through the greater and more perfect tabernacle ( δια της μειζονος κα τελειοτερας σκηνης ). Probably the instrumental use of δια ( ; ; ) as accompaniment, not the local idea ( ; ). Christ as High Priest employed in his work the heavenly tabernacle ( ) after which the earthly was patterned ( ). Not made with hands ( ου χειροποιητου ). Old compound verbal for which see ; ; . Cf. . Here in the predicate position. Not of this creation ( ου ταυτης της κτισεως ). Explanation of ου χιεροποιητου . For κτισις see ; . For the idea see ; . This greater and more perfect tabernacle is heaven itself ( ).

‏ Hebrews 9:11-12

Having come ( παραγενομενος ). Second aorist middle participle of παραγινομα. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt).

Of the good things to come ( των μελλοντων αγαθων ). But B D read γενομενων (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων, Moffatt μελλοντων.

Through the greater and more perfect tabernacle ( δια της μειζονος κα τελειοτερας σκηνης ). Probably the instrumental use of δια (2Co 2:4; Ro 2:27; 14:20) as accompaniment, not the local idea (4:14; 10:20). Christ as High Priest employed in his work the heavenly tabernacle (8:2) after which the earthly was patterned (9:24).

Not made with hands ( ου χειροποιητου ). Old compound verbal for which see Mr 14:58; Ac 7:48; 17:24. Cf. Heb 8:2. Here in the predicate position.

Not of this creation ( ου ταυτης της κτισεως ). Explanation of ου χιεροποιητου. For κτισις see 2Co 5:17; Ro 8:19. For the idea see 2Co 4:18; Heb 8:2. This greater and more perfect tabernacle is heaven itself (9:24).

Through his own blood ( δια του ιδιου αιματος ). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7), but he offered his own blood. He is both victim and High Priest. See the same phrase in 13:12; Ac 20:28.

Once for all ( εφαπαξ ). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7).

Into the holy place ( εις τα αγια ). Here, as in verses 8, 24 heaven itself.

Having obtained ( ευραμενος ). First aorist middle (indirect) participle of ευρισκω, simultaneous action with εισηλθεν, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (Joh 10:17). Λυτρωσις (from λυτροω ) is a late word for the act of ransoming (cf. λυτρον, ransom), in O.T. only here and Lu 1:68; 2:38. But απολυτρωσις elsewhere (as in Lu 21:28; Ro 3:24; Heb 9:15; 11:35). For "eternal" ( αιωνιαν, here feminine form) see 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced.