The Meaning of Hebrews 9:12 Explained

Hebrews 9:12

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.

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;

Darby: nor by blood of goats and calves, but by his own blood, has entered in once for all into the holy of holies, having found an eternal redemption.

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.

KJV Reverse Interlinear

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]. 

What does Hebrews 9:12 Mean?

Verse Meaning

Blood is also a symbol of life ( Leviticus 17:11). The point is that the lives of innocent animal substitutes were sufficient only to atone for sin temporarily. However the life of Jesus Christ, because He was a perfect human substitute, adequately paid for the redemption of all people forever. Having died "once for all" ( Hebrews 7:27; Hebrews 10:10) He was able to enter God"s presence "once for all."
"There have been expositors who, pressing the analogy of the Day of Atonement beyond the limits observed by our author, have argued that the expiatory work of Christ was not completed on the cross-not completed, indeed, until He ascended from earth and "made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood".
Footnote82: "K. M. Monroe, EQ [1] v (1933), p404 (in an article "Time Element in the Atonement", pp397ff, which was answered by T. Houghton, "The Atonement", EQ vi 1934], pp137ff.). Monroe argued that our Lord, after His resurrection, ascended immediately into heaven to sprinkle His blood on "the heavenly capporeth [2]" and therefore could not allow Mary Magdalene to hinder Him ( John 20:17) until He had completed this essential stage of His atoning work. The ascension of John 20:17 is thus quite distinct from the ascension of Acts 1:9." [3]

Context Summary

Hebrews 9:11-20 - The Blood Which Sealed The New Covenant
We are led to consider Christ's high-priestly work. The scene for it is no edifice made with hands in this transitory world, but eternal and divine. His stay in the Holiest is not brief, hurried, and repeated year by year, but once for all He enters by virtue of His own blood. That blood cleanses not only from ceremonial guilt, but from moral and spiritual pollution. A will or testament comes into force when the testator dies; so the will of the eternal Father toward us has been made valid through the blood of Jesus.
Consider, then, the Eternal or Timeless Spirit. What Jesus did on the Cross was the doing of God through His Spirit. The Atonement was not wrought by the dying Sufferer to appease God, but to express God as reconciling the world to Himself. The Timeless Cross. It belongs to no one age, but "towers o'er the wrecks of time," and is as near us as to the early Church. The Timeless Christ. Cast yourself out of yourself and into Him; out of the fret of the time-sphere into the freedom and ecstasy of the eternal! [source]

Chapter Summary: Hebrews 9

1  The description of the rites and sacrifices of the law;
11  which are far inferior to the dignity and perfection of the sacrifice of Christ

Greek Commentary for Hebrews 9:12

Through his own blood [δια του ιδιου αιματος]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω — heuriskō simultaneous action with εισηλτεν — eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις — Lutrōsis (from λυτροω — lutroō) is a late word for the act of ransoming (cf. λυτρον — lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις — apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν — aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
By the blood of goats and calves [δι ' αἵματος τράγων καὶ μόσχων]
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]
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 Hebrews 9:14. [source]
Once [ἐφάπαξ]
Rend. once for all. [source]
Having obtained eternal redemption [αἰωνίαν λύτρωσιν εὑράμενος]
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 Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. 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. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]

Reverse Greek Commentary Search for Hebrews 9:12

Romans 6:10 Once [ἐφάπαξ]
More literally, as Rev., in margin, once for all. Compare Hebrews 7:27; Hebrews 9:12; Hebrews 10:10. [source]
Hebrews 9:8 The way into the holiest of all [τὴν τῶν ἁγίων ὁδὸν]
Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν wayof the Gentiles, Mark 10:5. The phrase N.T.o Τῶν ἀγίων as in Hebrews 9:12, Hebrews 9:24, Hebrews 9:25; Hebrews 10:19. [source]
Hebrews 9:11 Through a greater and more perfect tabernacle [διὰ]
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]
Hebrews 8:2 Of the sanctuary [τῶν ἁγίων]
The heavenly sanctuary. Τὰ ἅγια themost holy place, Hebrews 9:8, Hebrews 9:12, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγια ἀγίων holyof holies, Hebrews 9:3. Ἅγια holyplaces generally, but with special reference to the innermost sanctuary, Hebrews 9:24. [source]
Hebrews 7:27 When he offered up himself [ἑαυτὸν ανενέγκας]
A new thought. For the first time Christ appears as victim. Comp. Hebrews 9:12, Hebrews 9:14; Ephesians 5:2. [source]
Hebrews 13:12 With his own blood [διὰ τοῦ ἰδίου αἵματος]
In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12, Hebrews 9:28. [source]
Hebrews 12:25 From him that speaketh from heaven [τὸν ἀπ ' οὐρανῶν]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
Hebrews 1:3 Sat down on the right hand of the majesty on high [ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς]
Comp. Psalm 110:1, Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Hebrews 8:1-13; Hebrews 9:12ff. Μεγαλωσύνη majestyonly here, Hebrews 8:1; Judges 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐν ὑψηλοῖς , lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.olxx, Psalm 92:4; Psalm 112:5. Ἐν τοῖς ὑψίστοις inthe highest (places ), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐν τοῖς ἐπουρανίοις inthe heavenly (places ), only in Ephesians. See Ephesians 1:3, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12. [source]
Hebrews 10:1 Shadow [σκιαν]
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]
Hebrews 1:3 Being [ων]
Absolute and timeless existence (present active participle of ειμι — eimi) in contrast with γενομενος — genomenos in Hebrews 1:4 like ην — ēn in John 1:1 (in contrast with εγενετο — egeneto in John 1:14) and like υπαρχων — huparchōn and γενομενος — genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 9:8 The Holy Ghost this signifying [τουτο δηλουντος του πνευματος του αγιου]
Genitive absolute with present active participle of δηλοω — dēloō to make plain. Used as in Hebrews 12:27. The way into the Holy place Here as in Hebrews 9:12, Hebrews 9:25 των αγιων — tōn hagiōn is used for the very Presence of God as in Hebrews 8:2 and is in the objective genitive. οδον — Hodon is the accusative of general reference with the infinitive. Hath not yet been made manifest Perfect passive infinitive of πανεροω — phaneroō to make plain Another genitive absolute with present active participle of εχω — echō (having standing στασιν — stasin), “the first tabernacle still having a place.” The veil at the entrance kept the people out of the first tent as the second veil (Hebrews 9:3) kept the priests out of the Holy of Holies (the very Presence of God). [source]
Hebrews 1:3 The effulgence of his glory [απαυγασμα της δοχης]
The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 9:15 Mediator of a new covenant [διατηκης καινης μεσιτης]
See Hebrews 8:6 for this phrase with κρειττονος — kreittonos instead of καινης — kainēs A death having taken place Genitive absolute, referring to Christ‘s death. For the redemption Of the transgressions Really ablative case, “from the transgressions.” See Hebrews 9:12, λυτρωσιν — lutrōsin Under the first covenant Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ‘s death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. That they may receive Purpose clause (God‘s purpose in the rites and symbols) with οπως — hopōs and the second aorist active subjunctive of λαμβανω — lambanō f0). [source]
1 John 5:6 By water and blood [δἰ ὕδατος καὶ αἵματος]
Διά bymust be taken with ὁ ἐλθὼν Hethat came. It has not mere]y the sense of accompaniment, but also of instrumentality, i.e., by, through, by means of. Water and blood are thus the media through which Jesus the Mediator wrought, and which especially characterized the coming. See especially Hebrews 9:12: “Christ being come … neither by the blood ( δἰ αἵματος ) of goats and calves, but by His own blood ( διὰ δε τοῦ ἰδίου αἵματος ”). Compare “we walk by faith not by sight ( διὰ πίστεως οὐ διὰ εἴδους, ” 2 Corinthians 5:7): we wait with (lit., through ) patience ( δἰ ὑπομονῆς, ” Romans 8:25). Water refers to Christ's baptism at the beginning of His Messianic work, through which He declared His purpose to fulfill all righteousness (Matthew 3:15). Blood refers to His bloody death upon the cross for the sin of the world. -DIVIDER-
-DIVIDER-
Other explanations are substituted for this or combined with it. Some refer the words water and blood to the incident in John 19:34. To this it is justly objected that these words are evidently chosen to describe something characteristic of Christ's Messianic office, which could not be said of the incident in question. Nevertheless, as Alford justly remarks, “to deny all such allusion seems against probability. The apostle could hardly, both here and in that place, lay such evident stress on the water and the blood together, without having in his mind some link connecting this place and that.” The readers of the Epistle must have been familiar with the incident, from oral or from written teaching. -DIVIDER-
-DIVIDER-
Others refer the words to the Christian sacraments. These, however, as Huther observes, are only the means for the appropriation of Christ's atonement; whereas the subject here is the accomplishment of the atonement itself. Αἷμα bloodstanding by itself, never signifies the Lord's Supper in the New Testament. -DIVIDER-
-DIVIDER-
The true principle of interpretation appears to be laid down in the two canons of Düsterdieck. (1.) Water and blood must point both to some purely historical facts in the life of our Lord on earth, and to some still present witnesses for Christ. (2.) They must not be interpreted symbolically, but understood of something so real and powerful, as that by them God's testimony is given to believers, and eternal life assured to them. Thus the sacramental reference, though secondary, need not be excluded. Canon Westcott finds “an extension of the meaning” of water and blood in the following words: “Not in the water only, but in the water and in the blood,” followed by the reference to the present witness of the Spirit. He argues that the change of the prepositions ( ἐν infor διά by), the use of the article ( τῷ ), and the stress laid on actual experience (it is the Spirit that witnesseth ), these, together with the fact that that which was spoken of in its unity (by water and blood ) is now spoken of in its separate parts (in the water and in the blood )- “all show that St. John is speaking of a continuation of the first coming under some new but analogous form. The first proof of the Messiahship of Jesus lay in His complete historical fulfillment of Messiah's work once for all, in bringing purification and salvation; that proof is continued in the experience of the Church in its two separate parts.” Thus we are led to the ideas underlying the two sacraments. -DIVIDER-
-DIVIDER-
The subject opened by the word blood is too large for discussion within these limits. The student is referred to Dr. Patrick Fairbairn's “Typology of Scripture; “Andrew Jukes, “The Law of the Offerings;” Professor William Milligan, “The Resurrection of our Lord,” note, p. 274 sqq.; Canon Westcott's “Additional Note” on 1 John 1:7, in his “Commentary on John's Epistles;” and Henry Clay Trumbull, “The Blood Covenant.” [source]

Revelation 1:5 Washed [λούσαντι]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]
Revelation 5:6 As though it had been slain [ως εσπαγμενον]
Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11). [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 Standing [εστηκος]
Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]

What do the individual words in Hebrews 9:12 mean?

nor by blood of goats and calves through however the own He entered once for all into the holy places eternal redemption having obtained
οὐδὲ δι’ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια αἰωνίαν λύτρωσιν εὑράμενος

οὐδὲ  nor 
Parse: Conjunction
Root: οὐδέ  
Sense: but not, neither, nor, not even.
αἵματος  blood 
Parse: Noun, Genitive Neuter Singular
Root: αἷμα  
Sense: blood.
τράγων  of  goats 
Parse: Noun, Genitive Masculine Plural
Root: τράγος  
Sense: male goat.
μόσχων  calves 
Parse: Noun, Genitive Masculine Plural
Root: μόσχος  
Sense: a tender juicy shoot.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἰδίου  own 
Parse: Adjective, Genitive Neuter Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
εἰσῆλθεν  He  entered 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
ἐφάπαξ  once  for  all 
Parse: Adverb
Root: ἐφάπαξ  
Sense: once, at once.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἅγια  holy  places 
Parse: Adjective, Accusative Neuter Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
αἰωνίαν  eternal 
Parse: Adjective, Accusative Feminine Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.
λύτρωσιν  redemption 
Parse: Noun, Accusative Feminine Singular
Root: λύτρωσις  
Sense: a ransoming, redemption.
εὑράμενος  having  obtained 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.