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Heb_9:12. Οὐδέ ] nor. Οὐδέ is written by the author, misled by the foregoing notes of negation: οὐ χειροποιήτου and οὐ ταύτης τῆς κτίσεως , whereas, properly, καὶ οὐ ought to have been written, since that which is introduced by οὐδέ is parallel, not to the negative expressions further characterizing the σκηνή , but to the preceding διά .
δἰ αἵματος τράγων καὶ μόσχων ] by (by means of) blood of goats and calves, by which the entrance of the earthly high priests into the Most Holy Place was made possible on the great day of atonement. Comp. Lev_16:14-15.
διὰ δὲ τοῦ ἰδίου αἵματος ] the Levitical high priest entered the Most Holy Place not merely by means of the blood of animals, he entered at the same time with this blood (Heb_9:7). The author, however, has respect, with reference to the Levitical high priest also, only to the former notion, since only this, and not at the same time the latter, was suitable for application to Christ (Schlichting). If he had desired that the notion of the μετά should also be supplied in thought in our passage (Kurtz), he would have known how to express likewise this “somewhat gross material conception” (Bleek II.).
ἐφάπαξ ] once for all. Corresponds to the following αἰωνίαν .
εἰς τὰ ἅγια ] into the inner sanctuary of heaven.
αἰωνίαν λύτρωσιν εὑράμενος ] having obtained (by His sacrificial death) eternal redemption. Incorrectly do Ebrard, Delitzsch, Alford, Maier, and Moll take εὑράμενος as something coinciding in point of time with εἰσῆλθεν . If it had been so intended, the participle present would have been placed instead of εὑράμενος .
εὑρίσκεσθαι signifies: to find (for oneself), obtain. The λύτρωσις became Christ’s peculiar possession, thus—since He Himself, as the Sinless One, needed it not—to make it over to those who believe in Him.
This λύτρωσις is the ransoming, i.e. redemption from the guilt and punishment of sin, and it is called αἰωνία , eternal, or of indefeasible validity, in opposition to the sacrifices of the O. T. priests, which had to be renewed every year, since they were designed each for the [typical] expiation of the sins of a single year.
The feminine formation αἰωνία in the N. T. only here and 2Th_2:16.