KJV: But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
YLT: And Christ being come, chief priest of the coming good things, through the greater and more perfect tabernacle not made with hands -- that is, not of this creation --
Darby: But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation,)
ASV: But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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παραγενόμενος | having appeared as |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: παραγίνομαι Sense: to be present, to come near, approach. |
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ἀρχιερεὺς | high priest |
Parse: Noun, Nominative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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γενομένων | having come |
Parse: Verb, Aorist Participle Middle, Genitive Neuter Plural Root: γίνομαι Sense: to become, i. |
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ἀγαθῶν | good things |
Parse: Adjective, Genitive Neuter Plural Root: ἀγαθός Sense: of good constitution or nature. |
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μείζονος | greater |
Parse: Adjective, Genitive Feminine Singular, Comparative Root: μέγας Sense: great. |
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τελειοτέρας | more perfect |
Parse: Adjective, Genitive Feminine Singular, Comparative Root: τέλειος Sense: brought to its end, finished. |
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σκηνῆς | tabernacle |
Parse: Noun, Genitive Feminine Singular Root: σκηνή Sense: tent, tabernacle, (made of green boughs, or skins or other materials). |
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χειροποιήτου | made by hands |
Parse: Adjective, Genitive Feminine Singular Root: χειροποίητος Sense: made by the hands i.e the skill of men. |
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τοῦτ’ | that |
Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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ταύτης | of this |
Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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κτίσεως | creation |
Parse: Noun, Genitive Feminine Singular Root: κτίσις Sense: the act of founding, establishing, building etc. |
Greek Commentary for Hebrews 9:11
Second aorist middle participle of παραγινομαι paraginomai 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 But B D read γενομενων genomenōn (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 genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
d The time of reformation introduces a higher sanctuary, a better offering, a more radical salvation. [source]
Having appeared in the world. Only here in Hebrews, and only once in Paul. 1 Corinthians 16:3. Most frequent in Luke and Acts. [source]
According to this reading the A.V. is wrong. It should be “of the good things realized,” or that have come to pass. The A.V. follows the reading μελλόντων aboutto be. So Tischendorf and Rev. T. Weiss with Westcott and Hort read γενομένων . Blessings not merely prophetic or objects of hope, but actually attained; free approach to God, the better covenant, personal communion with God, the purging of the conscience. [source]
The preposition is instrumental. Comp. Hebrews 9:12. Const. with ἀρχιερεὺς highpriest, and as qualifying it. “A high priest with a greater and more perfect tabernacle.” It has been shown that the new high priest must have a sanctuary and an offering (Hebrews 8:2-8). Accordingly, as the Levitical priests were attached to (were priests with ) an inferior tabernacle, so Christ appears with a greater and more perfect tabernacle. For this use of διὰ see Romans 2:27; Romans 14:20; 2 Corinthians 2:4; 2 Corinthians 3:11. Note the article with tabernacle, his greater, etc. [source]
For building rend. creation. See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. The meaning is, not belonging to this natural creation either in its materials or its maker. [source]
Reverse Greek Commentary Search for Hebrews 9:11
In Mark alone. An old Greek word. The negative form αχειροποιητον acheiropoiēton here occurs elsewhere only in 2 Corinthians 5:1; Colossians 2:11. In Hebrews 9:11 the negative ου ou is used with the positive form. It is possible that a real λογιον logion of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds Mark 14:59 (not in Matthew). “And not even so did their witness agree together,” repeating the point of Mark 14:57. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: “He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new.” But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in John 2:19, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time. [source]
No word here for “houses” or “temples” in correct text Literally, “In things made with hands” It occurs in Mark 14:58 of the temple and of the sanctuary of Moab (Isaiah 16:12). It occurs also in Acts 7:24; Hebrews 9:11, Hebrews 9:24; Ephesians 2:11. Common in the old Greek. The prophet (ο προπητης ho prophētēs). Isaiah 66:1. Isaiah taught plainly that heaven is God‘s throne. [source]
Διὰ with, as Hebrews 9:11. Μόσχος originally a tender shoot or sprout: then offspring generally. Everywhere in the Bible calf or bullock, and always masculine. [source]
Ὑπομονὴ includes both passive endurance and active persistence. See on 2 Peter 1:6, and see on James 5:7. For this use of δἰ withsee on Hebrews 9:11. [source]
The contrast here between σκια skia (shadow, shade caused by interruption of light as by trees, Mark 4:32) and εικων eikōn (image or picture) is striking. Christ is the εικων eikōn of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκια skia for the Jewish rites and ceremonies and σωμα sōma for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Hebrews 9:11). Continually See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκα diēnegka This reading leaves ο νομος ho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναται dunatai (it - the law - can). For the idea and use of τελειωσαι teleiōsai see Hebrews 9:9. [source]
The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come The new order, the salvation just described. See a like use of μελλω mellō (as participle) with σωτηρια sōtēria (Hebrews 1:14), αιων aiōn (Hebrews 6:4.), αγατα agatha (Hebrews 9:11; Hebrews 10:1), πολις polis (Hebrews 13:14). Whereof we speak The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle. With these Instrumental case of ουτος houtos like the rites above described (Hebrews 9:19), perhaps with some disparagement. Themselves The heavenly realities (Hebrews 8:2, Hebrews 8:5; Hebrews 9:11.). With better sacrifices Instrumental case again. Point of this section (9:13-10:18). Than these Use of παρα para and the accusative case after a comparative as in Hebrews 1:4, Hebrews 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. [source]
See Hebrews 9:11 for this word. Like in pattern to the true Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος antitupos for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a τυπος tupos (model) of the heavenly realities and he made an αντιτυπον antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods). Now to appear Purpose clause by the first aorist passive infinitive of εμπανιζω emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1. [source]
Future active of σκηνοω skēnoō already in Revelation 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23). [source]