Hebrews 9:12

Hebrews 9:12 in Multiple Translations

Berean Standard Bible BSB

He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.

King James Version KJV

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

American Standard Version ASV

nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.

Bible in Basic English BBE

And has gone once and for ever into the holy place, having got eternal salvation, not through the blood of goats and young oxen, but through his blood.

Free Bible Version FBV

He didn't enter through the blood of goats and calves, but through his own blood. He entered once, for all time, into the Most Holy Place, setting us free forever.

Geneva Bible 1599 GNV

Neither by the blood of goates and calues: but by his owne blood entred he in once vnto the holy place, and obteined eternall redemption for vs.

Young's Literal Translation YLT

neither through blood of goats and calves, but through his own blood, did enter in once into the holy places, age-during redemption having obtained;

World English Bible WEB

nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.

Noah Webster Bible WBS

Neither by the blood of goats and calves, but by his own blood; he entered in once into the holy place, having obtained eternal redemption for us .

Douay-Rheims 1899 DRV

Neither by the blood of goats, or of calves, but by his own blood, entered once into the holies, having obtained eternal redemption.

Translation for Translators T4T

When a Supreme Priest goes into the inner room in the tent each year, he takes goats’ blood and calves’ blood to offer as a sacrifice. But Christ did not do that. It was as though he went into that very holy place only once, taking his own blood with him. By doing that, he eternally redeemed us.

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Berean Amplified Bible — Hebrews 9:12

BAB

Word Study

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Hebrews 9:12 Interlinear (Deep Study)

BIB

GRK ουδε δι αιματος τραγων και μοσχων δια δε του ιδιου αιματος εισηλθεν εφαπαξ εις τα αγια αιωνιαν λυτρωσιν ευραμενος

ουδε oude G3761 nor Conj-N

δι dia G1223 through/because of Prep

αιματος ahima G129 (Field of) Blood Noun-GSN

τραγων tragos G5131 he-goat Noun-GPM

και kai G2532 and Conj

μοσχων moschos G3448 calf Noun-GPM

δια dia G1223 through/because of Prep

δε de G1161 then Conj

του ho G3588 the/this/who Art-GSN

ιδιου idios G2398 one's own/private Adj-GSN

αιματος ahima G129 (Field of) Blood Noun-GSN

εισηλθεν eiserchomai G1525 to enter Verb-2AAI-3S

εφαπαξ ephapax G2178 once/at once Adv

εις eis G1519 toward Prep

τα ho G3588 the/this/who Art-APN

αγια hagios G40 holy Adj-APN

αιωνιαν aiōnios G166 eternal Adj-ASF

λυτρωσιν lutrōsis G3085 redemption Noun-ASF

ευραμενος ehuriskō G2147 to find/meet Verb-2AMP-NSM

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Greek Word Reference — Hebrews 9:12

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

δι dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

αιματος ahima G129 "(Field of) Blood" Noun-GSN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

τραγων tragos G5131 "he-goat" Noun-GPM

This word means 'he-goat' and is used in Hebrews 9:12-13 to describe a goat used in a sacrifice. It is a male goat, known for its strength.

Definition: τράγος, -ου, ὁ [in LXX chiefly for עַתּוּד, also for צָפִיר, תַּיִשׁ ;] a he-goat: Heb.9:12-13, 19 10:4.† (AS)

Usage: Occurs in 4 NT verses. KJV: goat See also: Hebrews 9:12; Hebrews 9:19; Hebrews 9:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μοσχων moschos G3448 "calf" Noun-GPM

A calf refers to a young bullock, as seen in Luke 15:23 and Hebrews 9:12. It represents the offspring of animals. In the Bible, it symbolizes sacrifice and worship.

Definition: μόσχος, -ου, ὁ [in LXX chiefly for פַּר, also for שׁוֹר, עֵגֶל. etc. ;] __1. a young shoot or twig. __2. ὁ, ἡ, μ., offspring; __(a) of men; __(b) of animals; most frequently (as always in LXX), a calf, bullock, heifer: Luk.15:23, 27 15:30, Heb.9:12, 19 Rev.4:7.† (AS)

Usage: Occurs in 6 NT verses. KJV: calf See also: Hebrews 9:12; Luke 15:27; Hebrews 9:19.

δια dia G1223 "through/because of" Prep

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιδιου idios G2398 "one's own/private" Adj-GSN

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

αιματος ahima G129 "(Field of) Blood" Noun-GSN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

εισηλθεν eiserchomai G1525 "to enter" Verb-2AAI-3S

To enter means to go into a place or situation, like Jesus entering a house in Matthew 9:25 or a city in Mark 1:21. It can be physical or symbolic, like entering a new phase of life. This word is used in many Bible stories, including when Jesus entered Jerusalem in Mark 11:11.

Definition: εἰσ-έρχομαι, [in LXX chiefly for בּוֹא ;] to go in or into, enter: Mat.9:25, Luk.7:45, al.; before εἰς, Mat.10:12, Mrk.2:1, al.; before διά (πύλης, θύρας, etc.), Mat.7:13, Jhn.10:1, al.; ὑπὸ τ. στέγην, Mat.8:8; with adv.: ὅπου, Mrk.14:14, Heb.6:20; ὧδε, Mat.22:12; ἔσω, Mat.26:58; before πρός, with accusative of person(s), Mrk.15:43, Luk.1:28, Act.10:3 11:3 16:40 17:2 28:8, Rev.3:20; of demons taking possession, Mrk.9:25, Luk.8:30 22:3, Jhn.13:27; of food, Mat.15:11, Act.11:8. Metaphorical, of thoughts, Luk.9:46; εἰς κόπον, Jhn.4:38; εἰς πειρασμόν, Mat.26:41, Luk.22:40, 46; of hope as an anchor, Heb.6:19; βοαί, Jas.5:4; πνεῦμα ζωῆς, Rev.11:11; εἰς τ. κόσμον (cf. Wis.2:24 14:14, Jhn.18:37), Rom.5:12, Heb.10:5; in counterparts of Jewish Aram. phrases relating to the theocracy (cf. Dalman, Words, 116ff.): εἰς τ. γάμους, Mat.25:10; εἰς τ. χάραν τ. κυρίου, Mat.25:21, 23; εἰς τ. ζωήν, Mat.18:8, 9 19:17, Mrk.9:43, 45; εἰς τ. βασιλ. τ. οὐρανῶν, Mat.5:20 7:21, al. (see: βασιλεία); εἰς τ. κατάπαυσιν, Heb.3:11, 18 4:1ff.; εἰς τ. δόξαν, Luk.24:26; εἰσ. καὶ ἐξερχ., to go in and out (like Heb. בוֹא וְצֵאת, Deu.28:6, etc.), of familiar intercourse, Act.1:21; figuratively, of moral freedom, Jhn.10:9 (cf. ἐπ-, παρ-, συν-εισέρχομαι). (AS)

Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.

εφαπαξ ephapax G2178 "once/at once" Adv

This word means something happens once or at one time, like in Romans 6:10 where Jesus died once for all sins. It also appears in 1 Corinthians 15:6, describing a single event. The KJV translates it as 'at once' or 'once for all'.

Definition: ἐφ-άπαξ, adv. __1. once for all (Eupol.): Rom.6:10 Heb.7:27 9:12 10:10. __2. at once: 1Co.15:6.† (AS)

Usage: Occurs in 5 NT verses. KJV: (at) once (for all) See also: 1 Corinthians 15:6; Hebrews 9:12; Hebrews 7:27.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγια hagios G40 "holy" Adj-APN

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

αιωνιαν aiōnios G166 "eternal" Adj-ASF

This word means something that lasts forever, like God's love. In Romans 16:26 and 2 Timothy 1:9, it talks about eternal things that will never end.

Definition: αἰώνιος, -ον (as usual in Attic), also -α, -ον. 2Th.2:16, Heb.9:12; (αἰών), [in LXX chiefly for עוֹלָם ;] age-long, eternal, __(a) of that which is without either beginning or end: Rom.16:26, Heb.9:14; __(b) of that which is without beginning: Rom.16:25, 2Ti.1:9, Tit.1:2; __(with) of that which is without end (MM, VGT, see word): σκηναί, Luk.16:9 οἰκία, 2Co.5:1; διαθήκη, Heb.13:20; εὐαγγέλιον, Rev.14:6; παράκλησις, 2Th.2:16; λύτρωσις, Heb.9:12; κληρονομία, ib. 15; κόλασις, Mat.25:46; κρίμα, Heb.6:2; κρίσις, Mrk.3:29; ὄλεθρον, 2Th.1:9; πῦρ, Mat.18:8; frequently with ζωή, which see SYN.: ἀΐδιος, which see (AS)

Usage: Occurs in 69 NT verses. KJV: eternal, for ever, everlasting, world (began) See also: 1 John 1:2; John 5:39; 1 Peter 5:10.

λυτρωσιν lutrōsis G3085 "redemption" Noun-ASF

Redemption refers to the act of paying a ransom to set someone free. In the Bible, it often refers to Jesus' work of redeeming humanity from sin, as seen in Hebrews 9:12. It can also mean deliverance from a difficult situation.

Definition: λύτρωσις, -εως, ἡ (λυτρόω), [in LXX: Lev.25:29, 48, Isa.63:4 גְּאֻלָּה), Num.18:16, Psa.49:8 111:9 130:7 (פָּדָה, פִּדְיוֹם, פְּדוּת), Jdg.1:15 * ;] a ransoming, redemption (αἰχμαλώτων, Plut., Arat., 11): of the mediatorial work of Christ, Heb.9:12; in general sense, deliverance(cf. Psa.4:8, l.with): Luk.1:68 2:38.† (AS)

Usage: Occurs in 3 NT verses. KJV: + redeemed, redemption See also: Hebrews 9:12; Luke 1:68; Luke 2:38.

ευραμενος ehuriskō G2147 "to find/meet" Verb-2AMP-NSM

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

Study Notes — Hebrews 9:12

Show Verse Quote Highlights

Context
Cross References
Hebrews 9:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 9:12
Jamieson-Fausset-Brown on Hebrews 9:12
Matthew Poole's Commentary on Hebrews 9:12
Trapp's Commentary on Hebrews 9:12
Ellicott's Commentary on Hebrews 9:12
Adam Clarke's Commentary on Hebrews 9:12
Cambridge Bible on Hebrews 9:12
Barnes' Notes on Hebrews 9:12
Whedon's Commentary on Hebrews 9:12
Sermons on Hebrews 9:12

Context — Redemption through His Blood

10They consist only in food and drink and special washings—external regulations imposed until the time of reform. 11But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation.

12He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.

13For if the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that their bodies are clean, 14how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God!

Cross References

	Reference	Text (BSB)
1	Hebrews 10:4	because it is impossible for the blood of bulls and goats to take away sins.
2	1 Peter 1:18–19	For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, but with the precious blood of Christ, a lamb without blemish or spot.
3	Hebrews 9:15	Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.
4	Ephesians 1:7	In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace
5	Hebrews 5:9	And having been made perfect, He became the source of eternal salvation to all who obey Him
6	Hebrews 9:24–26	For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God. Nor did He enter heaven to offer Himself again and again, as the high priest enters the Most Holy Place every year with blood that is not his own. Otherwise, Christ would have had to suffer repeatedly since the foundation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself.
7	Leviticus 9:15	Aaron then presented the people’s offering. He took the male goat for the people’s sin offering, slaughtered it, and offered it for sin like the first one.
8	Revelation 1:5	and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To Him who loves us and has released us from our sins by His blood,
9	Galatians 3:13–14	Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
10	Hebrews 10:19	Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,

Hebrews 9:12 Summary

Hebrews 9:12 tells us that Jesus entered the Most Holy Place by His own blood, securing eternal redemption for us. This means that Jesus' sacrifice was a one-time event that paid the price for our sins, giving us direct access to God (Romans 5:2). Unlike the animal sacrifices of the Old Testament, Jesus' blood is a perfect and sufficient sacrifice that covers our sins once and for all. This truth should give us confidence and hope in our faith, knowing that we are forgiven and loved by God through Jesus' sacrifice (1 John 1:7).

Frequently Asked Questions

What does it mean that Jesus entered the Most Holy Place once for all by His own blood?

This means that Jesus' sacrifice was a one-time event that secured eternal redemption for us, unlike the repeated sacrifices of the Old Testament (Hebrews 10:10, Hebrews 7:27).

Why did Jesus need to enter the Most Holy Place?

Jesus entered the Most Holy Place to offer His own blood as a sacrifice for our sins, thereby securing our redemption and allowing us to have direct access to God (Hebrews 4:14-16, Ephesians 2:18).

How does Jesus' blood secure eternal redemption?

Jesus' blood secures eternal redemption because it is a perfect and sufficient sacrifice that pays the price for our sins once and for all, unlike the blood of animals which only covered sin temporarily (Hebrews 10:4, Romans 3:25).

What is the significance of Jesus entering the Most Holy Place by His own blood?

The significance is that Jesus is both the high priest and the sacrifice, demonstrating His love and humility in taking our place and bearing our sins (John 1:29, 1 Peter 2:24).

Reflection Questions

What does it mean to you that Jesus secured eternal redemption for you through His own blood?
How does the fact that Jesus entered the Most Holy Place once for all by His own blood give you confidence in your faith?
In what ways do you see the difference between the temporary sacrifices of the Old Testament and the permanent sacrifice of Jesus in your life?
How can you apply the truth of Jesus' sacrifice to your daily life and relationships?

Gill's Exposition on Hebrews 9:12

Neither by the blood of goats and calves,.... With which the high priest entered into the holy place, within the vail, on the day of atonement, Leviticus 16:14 for Christ was not an high priest of

Jamieson-Fausset-Brown on Hebrews 9:12

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Neither - Nor yet. By - through: as the means of His approach. Goats ... calves.

Matthew Poole's Commentary on Hebrews 9:12

From his office and sanctuary he proceeds to clear up his service. Neither by the blood of goats and calves; it was not about weak, typical, vanishing sacrifices, the blood of goats or young bulls, that he was concerned, as the Aaronical priests were, ,15, opened before, ; and this annually on the expiatory day, ,34; which could not satisfy injured justice, nor expiate sin, nor purge nor quiet the conscience of the offender, . But by his own blood; but with his own pure, precious, and unspotted blood, . Not a drop or few drops must go for it; then what dropped from his body in his agony, from his head pierced by thorns, from his back when whipped, from his hands and feet when nailed on the cross, might have done; but it must be his own life-blood, the blood of the Second Adam dying by it for the first, ,8. And as it is the blood of Adam, that it may have value enough and worth, it must be the blood of him who is God too, with his own blood, . This price surmounts all treasures, 10:11,15. He entered in once into the holy place; with this blood of the covenant he entered, immediately upon the breathing out of his soul on the cross, (the veil of the temple being rent asunder, and room made for the great High Priest to fulfil his type), into the holy of holiest in heaven, where never angel came, nor any but himself, till his now piercing through, rending the veil, and laying it open, ; compare ; and came with it to God’ s throne of justice there, and made the everlasting atonement for sin, and so turned it into a throne of grace, fulfilling his type, and as the high priest did before the sacrifice was burnt or consumed, . For the expiation of sin was not deferred by Christ to his ascension, forty-five days after his death, but was immediately on his giving up the Ghost by him performed; and in this he fulfilled all righteousness, . This is the once that he entered heaven for expiation, satisfying the injured justice of God by sin, fulfilled the law, and then publicly appeared at God’ s throne, to show all was complete, ,45,46 John 19:30. This once he did that which the high priest did annually typify, but could never accomplish for so many hundred years together, ,28 10:10,12,14. By which it is evident that one, and once, refers to the shedding of his blood as a sacrifice, and presenting of it to the Father, as completing propitiation work at that once for ever. Having obtained eternal redemption for us; when he with the incense of his merit and prayer to the just and merciful Judge, even God his Father, sued for, found, obtained, and fully received eternal redemption for sinners; i.e.

Trapp's Commentary on Hebrews 9:12

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Ver. 12. Neither by the blood of calves] As the Levitical high priest did, Hebrews 9:7. Having obtained] Gr. ευρομενος, having found. See Romans 4:1. The Latins also use invenire or acquirere, to find, for to obtain. See also Matthew 16:25. Christ overcame by suffering, and by his own blood purchased his Church, as an Aceldama, or field of blood.

Ellicott's Commentary on Hebrews 9:12

(11, 12) The changes of translation required in these verses are not considerable in themselves, but important for the sake of bringing out the unity of the sentence and the connection of its parts. But Christ having come a High Priest of the good things to come (or, the good things that are come, see below), through the greater and more perfect Tabernacle, not made with hands, that is to say, not of this creation, also not through blood of goats and calves, but through His own blood, entered once for all into the Holy Place, having won eternal redemption. With Hebrews 9:11 begins the contrast to the first verse. In that we read of the first covenant as possessing ordinances of service and its holy place—both, however, “of this world,” and the following verses describe the sanctuary itself (Hebrews 9:1-5) and the ordinances (Hebrews 9:6-10). Now, the Mediator of the New Covenant (Hebrews 8:6), “Christ,” whose name brings with it the thought of the satisfaction of all hope and fulfilment of all promises, has appeared as High Priest; and entering into the true Holy of Holies has accomplished once for all what the earlier ministrations typified. This is the main thought; but in few verses do the single words require more careful study. The various-reading mentioned above, “the good things that are come,” is very interesting. It is not supported by a large number of authorities, but amongst them are the Vatican MS. (whose guidance, it may be remarked, we shall soon lose, as the ancient text breaks off suddenly in the middle of a word in Hebrews 9:14), the Claromontane MS., and two Syriac versions. One strong argument in its favour presents itself on a comparison with Hebrews 10:1 (where there is no doubt about the reading), “the good things to come.” A scribe who had in mind those words, confirmed by the repeated occurrence of a similar thought in different parts of the Epistle (Hebrews 2:5; Hebrews 6:5), might easily substitute them for words expressing a less familiar thought. The two phrases differ more in form than in reality. In one we look at the new order of things, which is never to pass away, as already introduced by Christ (see Note on Hebrews 1:2); and in the other the same new order is thought of as future to those who waited through long ages for “the Christ,” and in its consummation still future to ourselves (Hebrews 6:5). The form of expression reminds us of Heb 3:1, where Jesus is called the High Priest of our confession (compare also Malachi 3:1, “the Messenger of the covenant”): He is associated with “the good things” as having brought them in, as Mediator of the covenant to which they belong. Through (or, by means of) the more perfect Tabernacle, through (or, by means of) His own blood, Christ entered into the Holy Place. The two-fold reference to the type is very plain.

Adam Clarke's Commentary on Hebrews 9:12

Verse 12. But by his own blood] Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law. Once] Once for all, εφαπαξ, in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim. The holy place] Or sanctuary, τααγια, signifies heaven, into which Jesus entered with his own blood, as the high priest entered into the holy of holies with the blood of the victims which he had sacrificed. Eternal redemption] αιωνιανλυτρωσιν. A redemption price which should stand good for ever, when once offered; and an endless redemption from sin, in reference to the pardon of which, and reconciliation to God, there needs no other sacrifice: it is eternal in its merit and efficacy.

Cambridge Bible on Hebrews 9:12

12. neither] “Nor yet.”by the blood of goats and calves] “by means of the blood of goats and calves,” (this is the order of the words in the best mss.). It is not meant that the sacrifices of the Old Covenant were useless, but only that when they were regarded as meritorious in themselves—apart from the faith, and the grace of God, by which they could be blessed to sincere and humble worshippers—they could neither purge the conscience, nor give access to God. When the Prophets speak of sacrifices with such stern disparagement they are only denouncing the superstition which regarded the mere opus operatum as sufficient apart from repentance and holiness (Hosea 6:6; Isaiah 1:10-17, &c.).by his own blood] His own blood was the offering by which He was admitted as our High Priest and Eternal Redeemer into the Holy of Holies of God’s immediate presence (Hebrews 13:20; Revelation 5:6).once] “once for all.”into the holy place] i.e. into the Holiest, as in Leviticus 16:3; Leviticus 16:9.eternal redemption] i.e. “the forgiveness of sins” (Ephesians 1:7), and ransom from sinful lives (1 Peter 1:18-19) to the service of God (Revelation 5:9). It should always be borne in mind that the Scriptural metaphors of Ransom and Propitiation describe the Atonement by its blessed effects as regards man. All speculation as to its bearing on the counsels of God, all attempts to frame a scholastic scheme out of metaphors only intended to indicate a transcendent mystery, by its results for us have led to heresy and error. To whom was the ransom paid? The question is idle, because “ransom” is only a metaphor of our deliverance from slavery. For nearly a thousand years the Church was content with the most erroneous, and almost blasphemous notion that the ransom was paid by God to the devil, which led to still more grievous aberrations. Anselm who exploded this error substituted for it another—the hard forensic notion of indispensable satisfaction. Such terms, like those of “substitution,” “vicarious punishment,” “reconciliation of God to us” (for “of us to God”), have no sanction in Scripture, which only reveals what is necessary for man, and what man can understand, viz. that the love of God in Christ has provided for him a way of escape from ruin, and the forgiveness of sins.having obtained … for us] The “for us” is rightly supplied; but the middle voice of the verb shews that Christ in His love to us also regarded the redemption as dear to Himself.

Barnes' Notes on Hebrews 9:12

Neither by the blood of goats and calves - The Jewish sacrifice consisted of the shedding of the blood of animals.

Whedon's Commentary on Hebrews 9:12

12. Neither by—Rather, through, as noted on last verse. The former is through a space, this through an instrumentality.

Sermons on Hebrews 9:12

	Sermon	Description
	Christ in Us by Erlo Stegen	In this sermon, the speaker recounts the story of Sundar Singh, a 14-year-old boy who had a profound encounter with Jesus. Sundar had been searching for something beyond the teachi
	The Lord's Supper by Jacob Prasch	In this sermon, the speaker emphasizes the importance of Jesus' final moments before his crucifixion. Jesus prioritized spending time with his disciples and discussing important ma
	Gods Order in Christ - Part 3 by T. Austin-Sparks	In this sermon, the preacher emphasizes the importance of unity and harmony in the church and in the world. He highlights that the cross of the Lord Jesus is the key to overcoming
	Fren-17 Apostolic Foundations - Priestliness by Art Katz	In this sermon, the speaker initially expresses skepticism towards the preacher's accent and style. However, as he continues to listen, he realizes that there is something beyond n
	God's Glory and Our Motives by Rolfe Barnard	In this sermon, the preacher discusses the importance of having the right motives in our service to God. He refers to a text in the Gospel of John where Jesus speaks about doing th
	The Lamb of God (Clip) by Leonard Ravenhill	This sermon emphasizes the unparalleled sacrifice of Jesus Christ, the Lamb of God, who took away the sins of the world, surpassing all other forms of atonement. It highlights the
	Purification for Sins by Matthew Maxwell-Carr	In this sermon, the preacher focuses on the book of Hebrews and highlights the greatness and superiority of the Son of God. The Son is described as the heir of all things, the agen