Hebrews 9:11
Hebrews 9:1111But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation.
JWs cite to introduce the doctrine of the antitypical Day of Atonement — Christ as high priest entering "the greater and more perfect tent" (heaven itself) to present the value of his ransom. The verse is a load-bearing piece of the JW atonement model, which understands Jesus as the corresponding ransom — a perfect human whose sacrificial value pays for Adam's sin and ransoms his offspring. Witnesses are taught the verse with real reverence; the priesthood of Christ is genuinely held to be precious. The functional weight, however, sits on a creaturely Christology in which the high priest is the perfect man Jesus, not the eternal Son.
Read with your Witness friend in the context of the whole chapter, and let verse 14 do its work alongside it: Christ "through the eternal spirit offered himself unblemished to God". The efficacy of the priestly sacrifice in Hebrews 9 is grounded in the divine nature of the priest — eternal, unblemished, offered through the eternal Spirit. A perfect-man-equivalent-to-Adam sacrifice cannot bear the eschatological "good things" says have already taken place. On the doorstep, pair this verse with , ("the blood of his own [Son]") and (precious blood beyond silver and gold). The argument is not that by itself proves Christ's deity; it is that the priesthood of Christ scales to the universal saving work attributed to it only if the priest's blood carries divine worth.
The NWT 2013 reads "the good things that have already taken place" rather than the "good things to come" found in some manuscripts and reflected in older translations (KJV: "good things to come"). This is a defensible textual decision — the manuscript evidence is genuinely split between genomenon (have come / taken place) and mellonton (to come) — and the NWT's choice agrees with several modern critical translations (NASB, ESV) which read "good things that have come". The doctrinal effect is mild, sharpening Hebrews 9 toward a realised eschatology of the priestly work. Worth flagging not as a divergence but as a textual decision the JW reader may not be aware of, and as evidence that the NWT is sometimes content to follow critical text decisions when no doctrinal pressure runs the other way.