ἆ σ ε 5 , Ν A x ’ “- 3 , Ν δ. OLTLVES υποδειγματι καὶ OKLA Λατρευουσι των επουρανίων, καθὼς
xxv. 40; Κεχρηµάτισται Μωσῆς μέλλων ἐπιτελεῖν τὴν σκηνὴν, “Ὅρα, γάρ
: Υ ςς , 1 , λ x , x / 2 a 44; Col. φησι, “ποιήσῃς πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ
ii. 17.
1T.R. in minuscules ; ποιήσεις in RSABDEKLP.
emphasises the rigorous prescriptions of the law. The absence of the article before νόμον does not necessitate though it suggests the translation ‘ according to law’’.
Ver. 5. οἵτινες ὑποδείγματι . . - “priests who serve a suggestion and shadow of the heavenly things, even as Moses when about to make the taber- nacle was admonished, for ‘See,’ He says, ‘that thou make all things after the pattern shown thee in the Mount’”. οἵτινες with its usual classifying and characterising reference, priests distin- guished by the fact that they serve a shadow. λατρεύουσιν, originally to work for hire, from λάτρις, α hired servant (Soph., Trach., 70, etc.), but used especially in classics, LXX, and N.T. of service of God. It is followed by the dative of the person served (see reff.) Heb. ix. 14, xii. 28, and xiii. τὸ as here οἱ τῇ σκηνῇ λατρεύοντες. ὑπο- δείγματι, δειγμα- οὐδὲ τοῦτο ὀρθῶς λέγεται - παράδειγμα λέγε. To which Rutherford adds, ‘‘In Attic ὑποδείκνυμι was never used except in its natural sense of show by implication ; but in Herodotus and Xenophon it signifies to mark out, set a pattern”. The meaning of ὑπόδειγμα accordingly is ‘‘a sign suggestive of anything,” ‘a delineation,” “outline,” perhaps ‘‘ suggestion” would satisfy the present passage. σκιᾷ, “an adumbra- tion of a reality which it does not em- body’ (Vaughan). A shadow has no substance in itself, no independent ex- istence. It merely gives assurance that there is a reality to cast it, but itself is nothing solid or real. So the tabernacle
ave assurance of the existence of a real
welling of God which itself was not. Cf. x. 1, and Col. ii. 17. τῶν ἔπουρ- aviv, as in ix. 23 τὰ ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς . . . αὐτὰ δὲ τὰ ἐπου- ράνια, heavenly things, in a comprehen- sive sense. καθὼς κεχρημάτι- oTat... καθὼς, i.e. the description of the Mosaic tabernacle as a shadow of the heavenly accords with the directions given to Moses in its erection. ke x- ρημάτισται, χρηματίζω (from χρῆμα) originally means “to transact business.” ‘to advise’ or ‘‘ give answer
Phrynichus notes, ὑπό-.
to those asking advice” ; hence ‘‘ to give a response to those who consult an oracle’; then, dropping all reference to a foregoing consultation, it means ‘to give a divine command” and in passive to be commanded; see Thayer. The perfect tense is explained by Delitzsch thus: “as thou Moses hast received (in our Scriptures) the divine injunction (which we still read there)”. But cf. Burton, M. and T., 82. ἐπιτελεῖν, not, to complete what was already begun; but to realise what was determined by God ; cf. Num. xxiii. 23, and Heb. ix. 6; so that it might be rendered “to bring into being”. “Opa γάρ φησιν .. . He now cites the authoritative injunction referred to and which determines that the earthly tabernacle was but a copy of the heavenly. γάρ of course belongs to the writer, not to the quotation, and φησιν has for its nominative the Θεός implied in κεχρημάτισται. ποιήσεις. . . . The words are quoted from Exod. xxv. 40 (adding πάντα and substituting δειχθέντα for δεδειγμένον) and are a literal rendering of the Hebrew, so that nothing can be gathered from them re- garding N.T. usage. The future indica- tive being regularly used as a legal im- perative (an unclassic usage) it natur- ally occurs here. κατὰ TOV τύπον, a stamp or impression (τύπτειν) struck from a die or seal; hence, a figure, draft, sketch, or pattern. How or in what form this was communicated to the mind of Moses we do not know. “In the Mount,” z.e., in Sinai where Moses retired for communion with God, he probably pondered the needs of the people to such good purpose that from suggestions received in Egypt, together with his own divinely guided concep- tions, he was able to contrive the taber- nacle and its ordinances of worship. It is his spiritual insight and his anticipa- tion of his people’s wants which give him his unique place in history. And it is both to trifle and to detract from his greatness to say with some of the Rabbis (vide Schoettgen) that models of the Ark and the candlestick and the other equip- ment descended from heaven, and that Gabriel in a workman’s apron showed him how to reproduce the articles shown,