2---3.
τό τε ἅγιον κοσµικόν:
Δ ~ 3 ἡ ἤ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων: ἥτις
λέγεται ἅγια 1.
5 4 nN , , ἂς ce 3. μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ
327
2. "Σκηνὴ γὰρ κατεσκευάσθη, ἡ πρώτη, ἐν Ὁ Exod.
XXV. 30, et Xxvi.I, εις, et XXXvi. I, etc.; Lev. Χχίν. 5.
1 Add αγιων AD*E, ἆ, e.
αιώματα is used, because the writer wishes to draw attention to the fact that the ritual of the first covenant was divinely appointed. He does this because he means to point out (vv. 8, 9) that the Holy Spirit intended these arrangements to be a parable of their own incompetence and transitory nature. κοσμικόν is best illustrated in Rendel Harris’ Teach- ing of the Apostles, p. 71 ff. He has collected a number of passages from early Christian writers which show that a ‘‘cosmic’’ mystery or symbol was ‘‘a symbol or action wrought upon the stage of this world to illustrate what was doing or to be done on a higher plane”. His quotation from Athanasius is especially convincing Ὥσπερ ἡ ἐκκλησία ὑποτάσ- σεται τῷ κυρίῳ, οὕτω καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν πᾶσι. ἀπ᾽ αὐτῶν γὰρ τῶν κοσμικῶν, ἐὰν θέλωμεν, καὶ τὰ ἄνω νοοῦμεν. This significant word standing at the close of the sentence sufficiently indicates the incompetence of the whole. The first covenant had its holy place but it was κοσμικόν. For the same reason he goes on to enumerate the articles con- tained in the ἅγιον. He wishes to bring before us the care with which all its arrangements were made: nothing was haphazard and meaningless. The suc- ceeding verses are indeed the resumption of viil. 5, ‘‘See that you make all things according to the type shown thee in the mount”.
Ver2. σκηνὴ γὰρ κατεσκευά- σθη ... ‘For a tent was constructed, the fore-tent, in which were” its appro- priate contents. σκηνὴ, ἃ επί. ‘Ob- servandum est in primis hanc description- em non ad templum sed ad tabernaculum accommodari; quia nimirum noster hic scriptor ea proprie quae Moses secundum exemplar ipsi in monte propositum fabricavit, cum rebus ipsis coelestibus comparat’”’ (Beza). On the construction in which the noun is first conceived indefinitely and is then more clearly defined by the attributive, whose import thus receives special prominence, see Winer, p. 174. ἣ πρώτη, the outer, that into which anyone first entered, twice the size of the inner and entered from the east (see Macgregor on Exodus, and appendix by Gillies on construction of tabernacle). Large tents were usually
divided into an outer and an inner, a first and a second. And a tent being windowless, ἡ λυχνία was a necessary article of furniture; the lamp-stand, or ‘“‘candlestick’’ reminding men that the light of day, the light common to all, was not sufficient to guide toGod. Cf. Exod. Χχν. 31-30: and Zech., ο. iv. καὶ ἡ τράπεζα for the making of the table instructions are recorded in Exod. xxv. 23-30, concluding with the injunction ‘*Thou shalt set upon the table show- bread before me alway.”’ In Lev. xxiv. 6 it is called “(πε pure table,” because made of “pure” gold. καὶ ἡ πρόθε- σις TOV ἄρτων “and the setting forth of the loaves” called in Exod. xl. 23 (P.) ‘‘loaves of the setting forth”. In Exod. xxv. 30 the command is given ἐπιθήσεις ἐπὶ τ. τράπεζαν ἄρτους évwr- tous ἐναντίον μου, the loaves here being
called D5 on> bread of the face or
presence. In Lev. xxiv. 5-9 minute in- structions for their composition are given and for their ‘‘setting forth,” and it is added ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προκείμενα τ. Κυρίου. In τ Chron. the loaves τὲ called τ. προθέσεως translating
NDIWAT on> breadoftherow. On
the meaning of the ‘‘show bread’’ see Robertson Smith’s Religion of the Semites, 207 ff. ‘‘The table of show bread has its closest parallel in the Jectisternia of an- cient heathenism, when a table laden with meats was spread beside the idol.” “But the idea that the gods actually consume the solid food that is deposited at their shrines is too crude to subsist without modification beyond the savage state of society; the ritual may survive, but the sacrificial gifts . . . will come to be the perquisite of the priests”. Cf. Warde Fowler’s Roman Festivals, 215-20. ἥτις λέγεται ἅγια. “The qualita. tive relative directs attention to the features of the place which determine its name as ‘Holy’’’ (Westcott). ἅγια is neuter plural, as in ver. 3. So Theodoret rejecting the reading ἁγία. For thisname see Lev. x. 4; Num. iii. 22; but in LXX always with the article, here omitted, possibly, to bring out more prominently the holy character of the place.