TIAsiovos. Vulg. Lat., “Amplioris enim glorie iste pre Moyse dignus est habitus.” Retaining the case of the Greek substantive, the Latin is corrupt, as Valla, Erasmus, and Vatablus observe. But the sense is not obscured. The Syriac renders not #Z/ares at all, but reads the words “For the glory” (or “honour”) “of this man is more” (or “ greater”) “than that of Moses.”
Erasmus and Beza supply “tanto” at the beginning of the verse, to answer x28 dcov, which they translate “quanto,” in the next words; or they take that expression to answer “tanto,” “quanto.” Ours, “in quantum,” “inasmuch,” properly. ;
Odros, “iste,” “this man.” A demonstrative pronoun, used sometimes in a way of contempt, as John ix. 29, Todrov ovx of dauev wodev éoriv, where we render it “This fellow,” as being spoken with contempt; but more frequently in a way of excellency, as, Odro¢ éorly 6 Anwosbévns, —* This is that Demosthenes.” So Lucian, Ac(Ze: of ro daxriarg, od ros éxeivos AEywv'—* He shall point at thee, saying, This is that excellent person.” Which the poet expresseth,—
“ At pulchrum est digito monstrari et dicier, Hie est.”—Pers. Sat. i. 28. Mostly it is simply demonstrative and distinctive, as in this place: “ This man of whom we speak,” or “person.”
The words of comparison are doubled: IAs/oves rape Mavoqy, for 4 Mavoge, or 70oU Mavoews; or absolutely, AcEns raped Mavoyv. But the conjunction of rapa with an adj:ctive comparative, as it is not unusual, so it is emphatical, and denotes the greatness of the prelation of Christ above Moses.
*Héiare, “dignus habitus est,’”—“is” (or “ was”) “counted worthy.” But the word signifies not only a bare being accounted worthy, but so as also to be possessed of that whereof one is so esteemed worthy. ’AZsadels dapav is not only “ worthy of gifts,’ or “ rewards,” but he that is “muneribus donatus quibus dignus censetur;” that is, possessed of the rewards whereof he is worthy. So that aZiabels rie and doEn¢, is he that hath that honour and glory whereof he is esteemed worthy. And therefore the Syriac leaves this out, namely, “esteem” or accounting,” and expresseth that which is principally intended: “His glory was greater than that of Moses.”
Thaciove rigedy exer rod oixov. Vulg. Lat., “ Quanto ampliorem honorem habet domiis, qui fabricavit illam.” Rendering the Greek construction by the same case, oixov by domtis, not only is the speech barbarous, but the sense is also per- verted; yet the Rhemists retain this ambiguity, “By so much as more ample glory than the house hath he that framed it.” But raciove riymdy exec rod oixou, is “majorem,” or “ampliorem habet honorem quam ipsa domus;’—“ hath more hon- our than the house,” or “ the house itself.”
Ac&n and ri, “ glory and honour,” are used by the apostle as isoduvamodvre, words of the same importance and signification; and so are they frequently used elsewhere in the Scripture.
Tov oixov, “the house.” Many of the old translators render it “the temple,” because the temple of old was frequently called ™2", “the house.” But the allu- sion of the apostle is general unto any house, and the building of it.
And Moses was faithful 4s Separav, “ tanquam famulus;” Syr., 8732, “servus,” “a servant.” ©cpeérwy is properly and most usually one that doth “inservire sacris,” that attends upon and ministers about holy things, Azrovpyes. So amongst the heathen, Separevery rods Seovc, and 4 repli rods Seods Sepumsiz,—“the sacred service of the gods.” So Pollux Onomast. lib. i, "Ovcmara rods Seode
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5380 AN EXPOSITION OF THE [CHAP. III.
Separsvovray’ trav Seay Sepameurcl igpsic, vewxopor, the same with priests, sacred officers. The word is used in the New Testament only in this place; Sepameia and Sepamevo often, but always for healing or curing the sick and infirm ; which is another sense of the word. And in this sense it is derived from the Hebrew NBD, “to heal;” whence is 5°821 rendered sometimes “ physicians;” sometimes us faced) men.” Qcpurevety, when it is used elsewhere for “to serve,” is applied unto the service of a freeman, and is more honourable than dovacvery, although that also is translated into an honourable use in the gospel, from the object and lord - or author of it: Aodads *Iycod Xpsorod, a Qu propeevos eis evaryyérsoy, Rom. i. 1;— “ A servant of Jesus Christ, separated to the service of the gospel.”
“O xaraonevacus, “qui preparat,” “prepareth,” “ frameth its” and, as re- specting roy ofxoy, a house, e built it. 2
“Tf we hold fast rj» wapinolav.” Vulg. Lat., “ fiduciam,” “trust” or “ con- fidence.” Syr., S28 74, “ the revelation,” or “opening of the face;” alluding to that of the apostle, 2 ‘Cor, ili. 18, Avaxexorvwucve mposomr, * With open face behold the glory of God:” an Hebraism for confidence. Beza, “loquendi liber- tatem,” “freedom” (or “ boldness”) “of speaking unto God.” So weppnoreCo- peat is most frequently used to speak openly or boldly. And as rappnote is joined here with xa’xynuwe, “glorying,” or “boasting,” it may have that sense. And the rise of the word refers to speaking. It is from piars, “ dictio,” “a saying,” or “speaking,” from <p, “ dico;” and is as much as revpyole, the speaking of all that is or ought to be spoken ; “ fandi libertas,” ‘a liberty of speaking,” and “bold- ness in speaking,” notwithstanding opposition and danger. So he in the poet:—