Ordinance. — The translators of the Rhemish version complain of the ‘corrupt translation of Heretikes’ in rendering δικαιώματα in Lk 15 by ‘ordinances.’ Their own word is ‘justifications,’ and they say, ‘This word is so usual in the Scrip- tures (namely [=especially] in the Psal. 118) to signifie the commaundements of God, because the
Glo:
* The Heb. words are: "by Nu 298, 1 Καὶ 1282 33; 45° 1 Ch 9%, Ps 82; ΟἿ or ΟἿ 1 Ch 17%, Ps 815, Hab 113; jn3 2 K 239, Jer 15; voy 2Ch 1115; pom Ps 85; ὙΨ Ps 13217, 18 3053; Syp Py 713; nod Is 2612; ovpn Est 927; ΜΝ) or 72D Dn 2%. And the Greek words: ἀναδείκννιω 1 Es 8%; γίνομαω Ac 122; γράφν To 16; διατάσσω 1 Co 7)? O14, Gal 319; Iau 1 Es 88; δεγωκτίζν 1 Es 634; ἱκτίνω Sir 719; ἱπιτάσεω ΤῸ 87; ἴστημω 1 Mac 400 70; καϑίς- emus 1 Mac 855 10%, Tit 15, He 5183: καταγράφω Sir 4310 κατα. σαιυάζω Wis 92, He 08; κρίνω Ac 164; ὁρίζν Ad. Est 149, Ac 1042 1731; ποιίω Mk 814; ᾽᾿προγράφω Judes; προιτοιμάζν Eph 210; σροορζων 1 Co 27; τάσεν Ad. Est 18%, Ac 134, Ro 18]; ridnus Jn
6, 1 Ti 27; γωροτονίν Ac 148, The words in 2 Es are conservo wo ‘dispono τῇ ordine 814,
keeping of them is justification, and the Greeke is alwaies so fully correspondent to the same, that the Heretikes in this place (otherwise pretending to esteeme much of the Greeke) blush not to say, that they avoid this word of purpose, against the. justification of the Papists. And therefore one tBezal useth Tullies word forsooth, in Latin con- stituta, and his scholars in their English Bibles say Ordinances.’ The word is, however, used by the ‘Heretikes’ for δικαίωμα only thrice, Lk 1%, He 91.100 For other Heb. and Greek words it is fre- quently employed, but the meaning is always ‘that which has been ordained or appointed.’ ‘Ordnance (the appointed size or bore of acannon, thence transferred to the cannon itself) is the same word, and was not distinguished in spelling in Old English. Thus Erasmus, Commune Crede, fol. 31, ‘This fayth doth arme us, and make us bolde without ony feare, and invincible agaynst all the engynes and all the ordinaunce of the world and of the deville.’ J. HASTINGS.
ORDINATION.—It is not easy to trace in NT any precise form of ordination or consecration to ecclesiastical office. When our Lord sent forth the Ten (Jn 9033 3) He breathed on them, and said, ‘Receive (a gift of the) Holy Spirit,’ ete. But this is a consecration rather of the whole body than of the individuals present; and at all events we do not find the symbolism repeated. The Seven (Ac 65:8) were chosen by the eople and set before the apostles, who prayed and laid their hands on them. The consecration of Barnabas and Saul (Ac 13%) for their work was by direct command of the Holy Spirit—there is no election this time, but the prophets and teachers fast and pray, and ΤΥ their hands on them, and so dismiss them. In the course of their journey (Ac 14%) they appoint (χειροτονήσαντες as 2 Co 8!%—mere appointment, not laying on of hands) elders in every church, and after prayer with fastings commend them to the Lord. This is all that we hear of the consecration of elders. Timothy held a higher position. me is told (1 Ti 3) what sort of men bishops ought to be, and (5) how to deal with them. But 5° (lay hands hastily on no man) cannot refer to ordination, for the whole current of thought 15:35 runs on offenders, not on officials (Ellicott, Hort, ete.). But what of Timothy’s own consecration? In 1 Ti 118 the apostle commits this deposit to him ‘according to the prophecies which led the way to thee’ (xara τὰς προαγούσας ἐπὶ σὲ προφητείαΞ). e is also told (44) not to neglect ‘the gift that is in thee, which was given to thee through prophecy with the laying on of the hands of the body of elders’ (διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου). And he is further reminded (2 Ti 1°) to stir into flame ‘the gift of God which is in thee through the laying on of my hands’ (διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου).
These passages fall into two sharply contrasted groups. (a) The Seven are chosen by the people, the elders in Ac 1453 seem nominated by the apostles. Aiter that, they are commended to God with prayer, joined in one case to its cus- tomary accessory of fasting, in the other to its natural symbolism of the laying on of hands. (Ὁ) Saul and Barnabas are nominated by the Holy Spirit through prophecy, and also Timothy ; for ‘the prophecies which led the way to thee’ must have been commands to separate Timothy as Saul and Barnabas were separated before. After that, hands are laid,—in the earlier case by the prophets and teachers with prayer and fasting; in the later by St. Panl and the body of elders, pretty certainly at Lystra. This close parallel seems to establish Hort’s contention, that
632 OREB AND ZEEB
ORNAMENT
Timothy’s consecration was not to a definite church office, but to the work of an evangelist (2 Ti 4°), as St. Paul’s companion in the place of Barnabas. See, further, Hort, Zhe Christian Ecclesia, 1897, and cf. art. LAYING ON OF HANDs. H. M. GWATKIN.