* cal Tov dvomav adirav, T. R.
474 WORD STUDIES IN THE NEW TESTAMENT. [Ca. IX.
time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Cor. iii. 3. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (8) Sin will be dealt with more radically and effectively.
The new scene and conditions of Christ’s high-priestly work —the higher sanctuary and the better covenant (ch. viii. 1-6) —are presented with more detail.
1. Ordinances of divine service (d:catmuata dartpelas). For d:xaiwpa ordinance, see on Rom. v. 16. For dAarpela service, see on L. i. 74; Apoc. xxii. 8; Philip. iii. 3; 2 Tim. i. 8. The meaning is ordinances directed to or adapted for divine service.
A worldly sanctuary (76 dytov xoouixdv). The A.V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. To dyov in the sense of sanctuary only here. Elsewhere the plural ta dyta. Kocpuxdv of this world in con- trast with the heavenly sanctuary to be mentioned later.*
2. Was made (catecxevac@n). See on ch. iii. 3.
* The rendering well-ordered, seemly, is contrary to usage. Koomxés has three meanings: relating to the universe; of the world; worldly, with an ethical sense—having the character of the sinful world. The word for seemly is kbopuos, 1 Tim. ii. 9; iii. 2.
Ca. IX.] THE EPISTLE TO THE HEBREWS. 475
The first. The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles.
Candlestick (Avyvia). Rend. lampstand. See on Matt. v. 15; Apoc. i. 12. Description in Ex. xxy. 31-87. Comp. Zech. iv.
The table and the shewbread (1 tpdzefa Kal 7) mpobecis Tov apTov). See Ex. xxv. 23-30; xxxv. 138; 2 Chron. ii. 4; xiii. 11. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See on Mk. ii. 26; Acts xi. 28.
Which is called the sanctuary (771s —dyia). Since it was thus furnished. See on ch. viii. 2.
3. After the second veil (uera 76 devTepov Kataréracua). According to Ex. xxvi. 31-37 there were two veils, the one before the door of the tent and the other before the sanctu- ary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, ver. 2.
4. The golden censer (ypucotv Oupiarnpiov). The noun N. T.°. It may mean either censer or altar of incense. In LXX the altar of incense is called @votactnpiov Oupduartos, Ex. xxx. 1,27; Lev. iv. 7: comp. L.i. 11. Qupsarnpsoy is used of a censer, 2 Chron. xxvi. 19; Ezek. viii. 11; 4 Mace. vii. 11. These are the only instances of the word in LXX: accordingly, never in LXX of the altar of incense. Josephus uses it for both. The golden censer is not men- tioned in O. T. as a part of the furniture of the holy of holies. The facts of the case then are as follows: (a) accord- ing to Ex. xxxi the incense-altar was in the holy place, not in the holy of holies; (4) Philo and Josephus use Quysatnpiov