SEV Biblia, Chapter 9:12
y no por sangre de machos cabríos ni de becerros, sino por su propia sangre entr una sola vez en el Santuario diseado para eterna redencin.
Clarke's Bible Commentary - Hebrew 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, efapax, 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, ta agia, 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] aiwnian lutrwsin? 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.
John Gill's Bible Commentary
Ver. 12. Neither by the blood of goats and calves , etc..] With which the high priest entered into the holy place, within the vail, on the day of atonement, ( Leviticus 16:14,15) 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 yml[ qrwp , 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 tymlw[ hyydp f190 Ver. 13. For if the blood of bulls and of goats , etc..] Shed either on the day of atonement, or at any other time: the former of thee, Pausanias f191 relates, was drank by certain priestesses among the Grecians, whereby they were tried, whether they spoke truth or no if not, they were immediately punished; and the latter, he says f192 , will dissolve an adamant stone; but neither of them can purge from sin: and the ashes of an heifer sprinkling the unclean ; the apostle refers to the red heifer, ( Numbers 19:1-22) which being burnt, its ashes were gathered up and put into a vessel, and water poured upon them, which was sprinkled with a bunch of hyssop on unclean persons; the ashes and the water mixed together made the water of separation, or of sprinkling; for so it is called by the Septuagint, udwr rantismou , the water of sprinkling, and in the Targum in a following citation: this was the purification for sin, though it only sanctifieth to the purifying of the flesh ; the body, or only in an external and typical way, but did not really sanctify the heart, or purify and cleanse the soul from sin. The Jews say, that the waters of purification for sin were not waters of purification for sin, without the ashes f193 ; and to this the Targumist, on ( Ezekiel 36:25) and on ( Zechariah 13:1) refers, paraphrasing both texts thus; I will forgive their sins as they are cleansed with the water of sprinkling, and with the ashes of the heifer, which is a purification for sin.
Matthew Henry Commentary
Verses 11-14 - All good things past, present, and to come, were and are founded upo the priestly office of Christ, and come to us from thence. Our Hig Priest entered into heaven once for all, and has obtained eterna redemption. The Holy Ghost further signified and showed that the Ol Testament sacrifices only freed the outward man from ceremonia uncleanness, and fitted him for some outward privileges. What gave suc power to the blood of Christ? It was Christ's offering himself withou any sinful stain in his nature or life. This cleanses the most guilt conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the person of the Jews who touched them; while the grace that seals pardon new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, an refreshment.
Greek Textus Receptus
ουδε 3761 δι 1223 αιματος 129 τραγων 5131 και 2532 μοσχων 3448 δια 1223 δε 1161 του 3588 ιδιου 2398 αιματος 129 εισηλθεν 1525 5627 εφαπαξ 2178 εις 1519 τα 3588 αγια 39 αιωνιαν 166 λυτρωσιν 3085 ευραμενος 2147 5642
Vincent's NT Word Studies
12. By the blood of goats and calves (di aimatov tragwn kai moscwn). Dia with, as ver. 11. Moscov originally a tender shoot or sprout: then offspring generally. Everywhere in the Bible calf or bullock, and always masculine.
His own blood. The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ's offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ's blood, it does not give us a real or an efficient atonement. Whatever significance may attach to the blood is derived from something else. See on ver. 14. Once (efapax). Rend. once for all.
Having obtained eternal redemption (aiwnian lutrwsin euramenov). Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain "entered the sanctuary after having obtained redemption by his life, death, and resurrection"; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Romans 6). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been offered in the sanctuary. Eternal, see or ch. vi. 2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Lutrwsin redemption, only here, Luke i. 68; ii. 38. See on might redeem, Tit. ii. 4.
13-14. Justifying the preceding words, and answering the question, What has Christ to offer?
