Hebreabréfið 9:12

Heilögum Biblíunni

12 Ekki fór hann með blóð hafra og kálfa, heldur með eigið blóð, inn í hið heilaga í eitt skipti fyrir öll og aflaði eilífrar lausnar.

Bible Verse Review
  from Treasury of Scripure Knowledge

by the: Hebrews 9:13, Hebrews 10:4, Leviticus 8:2, Leviticus 9:15, Leviticus 16:5-10

by his: Hebrews 1:3, Hebrews 10:9-14, Acts 20:28, Ephesians 1:7, Colossians 1:14, Titus 2:14, 1 Peter 1:18, 1 Peter 1:19, Revelation 1:5, Revelation 5:9

he entered: Hebrews 9:7, Hebrews 9:24-26, Hebrews 10:12, Hebrews 10:19

once: Hebrews 9:26, Hebrews 9:28, Hebrews 10:10, Zechariah 3:9

having: Hebrews 9:15, Hebrews 5:9, Daniel 9:24, Mark 3:29, Galatians 3:13, Galatians 3:14, 1 Thessalonians 1:10

Reciprocal: Exodus 28:30 - upon his heart Exodus 28:35 - goeth in Exodus 39:1 - holy place Exodus 40:29 - the altar Leviticus 4:16 - General Leviticus 4:31 - a sweet Leviticus 6:30 - General Leviticus 12:7 - make Leviticus 16:3 - Aaron Leviticus 16:15 - bring Leviticus 23:28 - General Numbers 3:50 - General Numbers 35:25 - abide in it Numbers 35:28 - after the death Deuteronomy 9:26 - which thou hast brought forth 1 Kings 8:13 - a settled 2 Chronicles 6:2 - I have built Psalms 111:9 - sent Isaiah 51:6 - my salvation Isaiah 53:5 - But he was Luke 21:23 - woe 1 Corinthians 1:30 - redemption 1 Corinthians 6:20 - ye Galatians 4:5 - redeem 1 Timothy 2:6 - gave Hebrews 4:14 - that is Hebrews 6:20 - for Hebrews 7:27 - this Hebrews 9:14 - the blood Hebrews 9:19 - the blood Hebrews 9:23 - the heavenly Hebrews 9:25 - as Revelation 13:6 - and his

Gill's Notes on the Bible

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 the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer:

but by his own blood he entered in once into the holy place; which shows the truth of his human nature, and the virtue of its blood, as in union with his divine Person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the holy place made with hands, but into heaven itself; and that not every year, as the high priest, but "once" for all, having done his work; or as follows,

having obtained eternal redemption; for us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, "having found eternal redemption"; there seems to be an allusion to Job 33:24. This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on Genesis 49:18.

"Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is עלמין

פורקן, "an everlasting redemption":''

another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place; in Talmudic language it would be called פדייה עולמית x

x T. Shebuot, fol. 11. 2.

Barnes' Notes on the Bible

Neither by the blood of goats and calves - The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of the atonement the high priest took with him into the most holy place:

(1)The blood of a young bullock Leviticus 16:3, Leviticus 16:11, which is here called the blood of a “calf,” which he offered for his own sin; and,

(2)The blood of a goat, as a sin-offering for others; Leviticus 16:9, Leviticus 16:15. It was “by,” or “by means of” - διὰ dia - blood thus sprinkled on the mercyseat, that the high priest sought the forgiveness of his own sins and the sins of the people.

But by his own blood - That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or “by means” of that, that he sought the pardon of his people. That blood was not shed for himself - for he had no sin - and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these.

(1)The offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them.

(2)The blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own.

(3)That offered by the Jewish priest was only an emblem or type - for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul.

He entered into the holy place - Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the Holy of Holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a “reason” why sinners should be saved. It is not of course meant that he literally bore his own blood into heaven - as the high priest did the blood of the bullock and the goat into the sanctuary; or that he literally “sprinkled” it on the mercy-seat there, but that that blood, having been shed for sin, is now the ground of his pleading and intercession for the pardon of sin - as the sprinkled blood of the Jewish sacrifice was the ground of the pleading of the Jewish high priest for the pardon of himself and the people.

Having obtained eternal redemption for us - That is, by the shedding of his blood. On the meaning of the word “redemption,” see notes on Galatians 3:13. The redemption which the Lord Jesus effected for his people is eternal. It will continue forever. It is not a temporary deliverance leaving the redeemed in danger of falling into sin and ruin, but it makes salvation secure, and in its effects extends through eternity. Who can estimate the extent of that love which purchased for us “such” a redemption? Who can be sufficiently grateful that he is thus redeemed? The doctrine in this verse is, that the blood of Christ is the means of redemption, or atones for sin. In the following verses the apostle shows that it not only makes atonement for sin, but that it is the means of sanctifying or purifying the soul.

Clarke's Notes on the Bible

Verse Hebrews 9:12. 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, τα αγια, 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 — αιωνιαν λυτρωσιν. 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.