11-- 13.
999
fol ol , σκηνῆς, οὐ χειροποιήτου, τουτέστιν, οὐ ταύτης τῆς κτίσεως, 12.1 x. 10;
᾿ οὐδὲ δι αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος εἰσ-
ἤλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. A Ν 9 , Ν , Ν ‘ , ς ,
«γὰρ τὸ αἷμα ταύρων καὶ τράγων καὶ σποδὸς δαμάλεως ῥαντίζουσα
planation, although, as Bleek remarks, they are certainly no clearer than the words they are meant to explain. They are, however, more significant; for they point out that the tabernacle in which Christ ministers does not belong to this world at all, has no place among created things and is thus in striking contrast to the ἅγιον κοσμικόν of ver. 1. It must, however, be acknowledged that Field (Otium Norv., p. 229) has shown reason for believing that we should translate ‘‘ not of ordinary erection”. “ Βγταύτης I understand vulgaris, quae vulgo dici- tur” ; and κτίσις he sees no occasion to take in any other sense than that in which κτίζειν is commonly applied to a city (3 Esd. iv. 53) or to the tabernacle itself (Lev. xvi. 16). This meaning of ταύτης, though warranted by the LXX cited by Field is, however, rare; and the sense is a little flat, whereas the other interpretation is full of significance.
Ver. 12. οὐδὲ δι’ αἵματος τρά- yov... Not only was the place of ministry different, the sacrifice offered also was different. “' Not without blood,” could the High Priest make his annual entry (ver. 7), but it was with the blood of a calf for himself and of a he-goat for the people. In LXX of Lev. xvi. the τράγος is uniformly called χίμαρος but in Aquila’s version τράγος is used in ver. ὃ and in Symmachus in νν. 8 and το. διὰ δὲ τοῦ ἰδίου αἵματος, “So only could He enter for us. As the Eternal Son He has a right there; as the High Priest of man, He enters in virtue of the sacrifice of Himself’? (Vaughan). ἐφάπαξ, as in vii. 27, in contrast to the ever-recurring annual entrance; and pre- paring the way for the statement of the last clause, αἰωνίαν λύτρωσιν εὑρ- άμενος. Rutherford (New Phryn., p. 215) Says εὑράμην for εὑρόμην represents a common corruption of late Greek, but Veitch seems to think instances of its oc- currence in Attic have been tampered with. See Tholuck im loc.; and Blass, G.G., p. 45. Probably the aorist parti- ciple here expresses the result of the ac- tion of the main verb, εἰσῆλθεν. ‘ But
it is possible that εἰσῆλθεν is used to °
describe the whole High Priestly act,
Acts Xx. 28; Eph. 1.75) Col; i. 14 1; Peter 1. 19; Apoc. 1.5, et ν.
τα, εἶ
: 9. m x. 4; Lev. xvi. 14, 16; Num. xix. 2, 4.
including both the entrance into the holy place and the subsequent offering of the blood, and that εὑράμενος is thus a par- ticiple of identical action. In either case it should be translated not having ob- tained as in Κ.Υ. but obtaining or and obtained” (Burton Μ. & T., 66). [Weiss accurately ‘‘ Der nachgestellte Participi- alsatz driickt aus, was in und mit diesem Eingehen geschah’’.] On the use of the Mid. in N.T. see Thayer, συ. Here it can only mean that Christ obtained sal- vation by offering Himself. λύτρωσις must, in consistency with the passage, be understood of the deliverance from guilt which enabled the worshipper to enter God’s presence. From this flow all other spiritual blessings. It is here termed αἰωνία in contrast to the deliverance achieved by the Levitical High Priest, which had to be repeated year by year. Christ obtained a redemption which was absolute and for ever valid.
Ver. τή. εἰ γὰρ τὸ alpea... For if the blood of goats and bulls and an heifer’s ashes sprinkling the unclean purify as regards the cleanness of the flesh, how much rather shall the blood of the Christ, who through eternal spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God.’”’ The writer thus justifies the affirmation of ver. 12 that by offering His own blood Christ obtained eternal redemption. σποδὸς Sapad- ews, the law of purification with the ashes of the δάμαλις πυῤῥὰ ἅμωμος is given in Num. xix., where we find the characteristic words of this verse, σποδός, ἄμωμος, ἁγνίζω, ῥαντισμός, καθαρός, but κοινοῦν (not used in LXX) is replaced by ἀκάθαρτος. κεκοινωμένους, “made common,” i.e., profane, cere- monially unclean. Defilement was con- tracted by touching a dead body, or enter- ing into a house in which a corpse was lying, or touching a bone or a tomb; and to enter the Tabernacle while thus defiled was to incur the penalty of being cut off from Israel. The water in which lay the ashes of the burned heifer was therefore provided for purification (ὕδωρ ῥαντισμοῦ) and by using it the worshipper was again rendered fit for entrance to the worship of