96 Sebastian Fuhrmann Here we also find a final clause, indicating that ejlehmosuvnh and pivsti" are attitudes which the Son did not possess before his earthly dwelling; as with his priestly office. Rather, he had to develop these virtues in his earthly life, learning by means of suffering. 2,18 therefore describes the necessity of this earthly dwelling: by being tempted the same way as the believers, he can help them in their temptations. The general perspective becomes clear when we turn to Heb 5,7-10: kai; eijsakousqei;" apo; th'" eujlabeiva", j 7: kaiper wn uiJo;" emaqen af∆ wn epaqen thn upakohn: v } [ j |[ ;J v 8: kai; teleiwqei;" ejgevneto pa'sin toi'" uJpakouvousin aujtw'/ ai[tio" 9: swthria" aiwniou, v j v prosagoreuqei;" uJpo; tou' qeou' ajrciereu;" kata; th;n tavxin 10: Melcisevdek. Here we see: the (pre-existent) Son had to learn (5,8: e[maqen ajf∆ w|n e[paqen) in order to become perfected (5,9: teleiwqei;" ejgevneto); and as the perfected one he could become the source of salvation, the proclaimed high priest (5,10: prosagoreuqei;"… ajrciereuv"). Thus, in the preceding chapters it was made clear to the addressees that a process existed which enabled Christ to become perfected, gaining such virtues as compassion and obedience. In Heb 9,11-12, all these considerations culminate in a certain climax, which has already been announced in Heb 8,1 (kefalaivon dev), but now receives its narrative elaboration: the author takes us to the threshold of the heavenly sanctuary, where Christ arrived as the ‘high priest tw'n genomevnwn agaqwn. j ' 2. Semantics The common translations, ‘high priest of the good things that have come (or to come)’ (13) are based on an understanding of this phrase as an adnominal genitive of relationship (14) that refers to the salvific goods (15), denoting: Christ arrives at the heavenly sanctuary as the high priest who fulfilled or somehow mediated the fulfillment of the goods that were promised, for instance, remission of sins, or, according to the varia lectio, he arrives as the high priest who is going to fulfill the promised goods, for instance, the Communion of Saints. Such a phrasing, however, that consists of an adnominal genitive of relationship, qualifying a priest, is firstly without parallels (16), so that there is (13) See above, n. 2. (14) For this use of the genitive see F. BLASS – A. DEBRUNNER – F. REHKOPF, Grammatik des neutestamentlichen Griechisch (Göttingen, 182001) § 162. (15) Cf among others WEIß, Hebräer, 465, who refers to Heb 9,12.14 for the explication of the ‘Heilsgüter’, similar to GRÄßER, Hebräer II, 145 and, recently concurring, GÄBEL, Kulttheologie, 284. (16) The adnominal genitive of relationship is used in biblical, as well as in non-biblical literature with regard to [high] priests in the following ways, referring to a) the deity which the priest serves, e.g. tou' qeou' (tou' uyistou): Gen 14,18; 1 Sam 14,3; Acts 23,4; Heb 7,1; Jv tou' kuriou: 1 Sam 1,3; 22,17.21; 1 Kgs 2,27; 2 Kgs 13,9 etc.; Dagwn: 1 Sam 5,5; tou' Baal: v