Ver. 1-14.-The glory of the Ancient Constitution,-but, at the same time, the indication therein of the New, which lies beyond it. Ver. 1.--Our author proceeds in the same manner as Paul, who, after having illustrated the infinite superiority of the New Covenant over the Old, in Rom. iii. 2. as well as in ix. 4., discusses that which distinguished the Old Covenant. A great number of Codd. Minusc. read ǹ gwrn on, which Beza rejected. Chrysost. and Photius remark, that, from the preceding context, it is requisite to supply diathan. Only in the event of this, and not on, being supplied, can it, with propriety, be said subsequently: ounvǹ yag narsonsvάoon. Luther translates: the first, and γὰρ κατεσκευάσθη. means Testament, as, after the example of the Vulgate, he had rendered dan, in ch. viii., by Testament. Aargaías is not the accusative, and, therefore, not to be separated, as Cramer and Grotius have separated it, by interpunctuation, from δικαιώματα. It is not so much the Author's object to compare all the Jewish institutions, as the Temple-worship and the Sacerdotal office, with the sacrifice and office of Christ. The things which he has enumerated, up to ver. 7., are exclusively δικαιώματα λατρείας. Comp. λειτουργία, viii. 6-The ri dy, as being intimately connected with the notion amawara laquas may, to a certain degree, be included in it, is connected not by zaí but ré. As this dy was built according to Divine commandment (ver. 8), it belongs, in the Author's idea, to the &tanara, and the particular prominence which he has given to it, and its construction with ri, is by the figure . See Bernhardy, Syntax, s. 48. But we have the pret. (from a misunderstanding Cod. 45. has 17), because here, as well as at viii. 2, 5., the author goes back to the original institution in the time of Moses, nay, has in view the period of the first Divine arrangement. Comp. the Aorist zarazsváoln, not the Perf.: on which account or must be referred more particularly to the tabernacle, and not to the temple. In the exposition of the adj. xosuixós, the ancients were divided into three classes. The writers of the first class, as Chrysost-, Theoph., Ecum., explain: ἐπειδὴ πᾶσιν ἀφίετο ἐπιβαίνειν. With only a slight modification, this view has been defended by Kypke, who takes it in the signification: toto terrarum orbe celebratum; and, along with other passages from Philo and Josephus, in which the temple is calleὰ τὸ πανιερὸν, τὸ περιβόητον, καθ' ὅλην τὴν οἰκουμένην ἱερόν, he adduces, as the most striking proof of his opinion, that passage from Josephus, De Bello Jud. 1. 4., where the priests are called, οἱ τῆς κοσμικῆς λατρείας κατάρχοντες, Theodoret is at the head of the second class of interpreters: τὴν σκηνὴν οὕτως ἐκάλεσε τύπον STÉ TOU XÓμou Tavrós; and so, likewise, Grotius, Este, and Wetstein. These last are joined by Böhme. -The Latin version preceded the third class of interpreters; in the Italic and Vulgate we find saeculare. Now, this word either forms the antithesis to sanclus, as when Tertullian, De praescr. haer. c. 39., opposes the scripturae saeculares to the sanctae; or, it means caducum, as when Augustine, De civ. Dei, 16, 26., says: Saecularia dicuntur multa, quae in hoc saeculo He calls the xnn thus, as being the whole |