Vv. 6-10. Significance of these ar- rangements.
Ver. 6. τούτων δὲ οὕτως κατεσ- κευασμένων . . . ‘And after these things had been thus furnished, into the fore-tent, indeed, the priests enter con-
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ἔ ver.25; τελοῦντες " 7. Exod.
A ~ - Σεὶς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὃ ἀρ-
ΓΙ A ~ A Xxx. το; χιερεὺς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ Kal τῶν τοῦ.
Lev. xvi. 2,15, 34-
tinually in the performance of their services, but into the inner the High Priest alone once a year not without blood.” This is the particular δικαίωμα λατ. (ver. 1) to which he wishes to direct attention, the inaccessible sacredness of the inner chamber, as revealed in the constant openness of the outer-tent, the mysterious closeness of the inner. κατ- εσκενασμένων perfect; the arrange- ments were made with a view to the abiding service of the first covenant. διαπαντὸς, continuously, opposed to ἅπαξ. νετ. 7. εἰσίασιν present tense, as in Homer, Aristoph., Plato, Xenophon. It is not easy to determine whether this present implies the contemporaneous continuance of the services referred to. Tholuck thinks Bleek very “‘ unreason- able’ in concluding that it involves that the ark and the services connected with it were extant; but Bleek after reconsider- ation, finds himself unable to yield the point to ‘“ Freund Tholuck”’. Davidson says, ‘The present ‘go in’ does not imply that the Levitical service still continued when this was written; the present is that of the recordin Scripture.” The Vulgate shows its preference by tendering “‘ introibant”. The truth seems to be that although the temple services were yet upheld, the use of the present tense here and in vv. 7, 11, etc., does not involve that. τὰς λατρείας ἐπιτε- λοῦντες, not, as Vulg., ‘‘ sacrificiorum officia consummantes,” for these rather belonged to the court of the priests ; but ‘performing their services” of trimming the lamp and offering incense; see Edersheim, The Temple; Its ministry, etc., p. 130-140. ἐπιτελεῖν is used in Herod. and in Diod. Sic., and in Philo, for the accomplishing of religious services but it is not so used in the LXX.
Ver. 7. εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ . . . The law is given in Lev. xvi., both negatively and positively; negatively in ver. 2 μὴ εἰσ- πορευέσϑω πᾶσαν ὥραν eis TO ἅγιον ἐσώτερον τ. καταπετάσματος---Ῥτοτηϊ8- cuous or continuous, daily entrance was forbidden; and positively, in ver 34 ἅπαξ τοῦ ἐνιαυτοῦ, t.e.. one day each year, viz., on the day of Atonement, the tenth of the seventh month the High Priest is to enter. On that day the High Priest was to enter the Holiest at least thrice, first with the incense, then with the blood
of the bullock which atoned for his own sins and those of his house, and finally with the blood of the goat for the sins of the people. μόνος ὁ ἀρχιερεύς in contrast with ot tepets of ver. 6. This point is also emphasised by Philo, De Mon., p. 821 E., where he says that the things inside the veil were hidden from everyone πλὴν ἑνὶ τῷ ἀρχιερεῖ, and by Josephus (Bell. $ud. ν. 5, 7) εἰσήει ἅπαξ κατ᾽ ἐνιαυτὸν μόνος. See also Lev. xvi. 17. The law was emphasised by the destruction of Nadaband Abhu, Lev. x. 1. The Holiness of the Presence and the difficulty of access was further il- lustrated and enforced’ by the demand that sacrifice should open the way οὐ. χωρὶς αἵματος. This blood was offered, z.e., sprinkled with the finger on the ἱλαστήριον, first, the blood of the calf to cleanse from his own sins, and. then, the blood of the goat to atone for the people’s sins. [ἑαυτοῦ is manifestly under the direct government of ὑπὲρ and does not follow ἀγνοημάτων. This word does not occur in Lev. xvi.; on the con- trary the strongest words are used, ἄνο-- μία, ἁμαρτία, ἀδικία, but cf. v. 2.] These three points, then, bring out the impossibility of free access to the Presence; not διαπαντὸς but ἅπαξ τ. ἐνιαυτοῦ ; not οἱ ἱερεῖς promiscuously, but μόνος 6 ἀρχιερεύς : not freely, but οὐ χωρὶς αἵμ- atos. This was the δικαίωμα λατρείας. which could not be neglected under pain of death. What-did it signify? τοῦτο δηλοῦντος τ. Wvevpatos... “‘ this the Holy Spirit signifying, that the way into the Holy of Holies has not yet been made manifest, while the fore-tent has still a place”. δηλοῦντος, the Holy Spirit is viewed as the author of the ritual and as meaning to teach by every part of it. Vaughan compares 1 Pet. i. τι and.adds, “ As there Ο.Τ. prophecy, so here O.T. ritual, is ascribed to the Holy Spirit.” τὴν τ. ἁγίων ὁδὸν “the way into the Holiest”’ as in viii. 2. Ας: cess to the Holy of Holies being thus. barred was an intimation that the true access to God had not yet been furnished and that therefore worship and fellowship with God (that is, religion) were not yet perfect. [Cf. Theoph. ἣ τ. ἁγίων ὁδός, τουτέστιν ἡ εἰς τ. οὐρανὸν εἴσοδος. - Weiss, “der Weg Ζιιπὶ himmlischen Heiligthum’’.] So long as the fore-tent (τῆς πρώτης σκηνῆς) has an appointed!