divisions. Perhaps also typical of various qualities of character. When we add together the courage of the lion, the industry of the ox, the aspiration of the eagle, and the sympathy of the man, we seem to have in one whole the character most complete, and fittest for God's presence. The plural is here (and in Gen. iii. 24 and Ezek. iii. 8, &c.) neuter; in Exod. xxv. and xxxvii. alternately neuter and masculine (in xxxvii. 9 we have the strong masculine, ἀνὴρ πρὸς τὸν ἀδελφὸν αὐτοῦ). The singular is always masculine.

δόξης] Of, belonging or attached to, as its setting and framework, the Shechinah which was the symbol of God's presence. Exod. xxv. 22, λαλήσω σοι ἄνωθεν τοῦ ἱλαστηρίου ἀναμέσον τῶν δύο Χερουβεὶμ τῶν ὄντων ἐπὶ τῆς κιβωτοῦ τοῦ μαρτ τυρίου. Num. vii. 89. Ezek. Χ. 19, καὶ δόξα [Κυρίου] Θεοῦ Ἰσραὴλ ἦν ἐπ' αὐτῶν ὑπεράνω. For δόξα, see note on i. 3, and on Rom. i. 23 and ix. 4.

20,

κατασκ.] Exod. xxv. συσκιάζοντες (ἐν Β) ταῖς πτέρυξιν αὐτῶν ἐπὶ τοῦ ἱλαστηρίου. xxxvii. 9 (ἐπὶ τὸ ἱλαστήριον). Elsewhere ἐπισκιάζειν. Matt. xvii. 5 (αὐτούς). Mark ix. 7 (αὐτοῖς). Luke i. 35 (σοι). ix. 34 (αὐτούς). Acts v. 15 (τινί).

ἱλαστήριον] Properly the

V. H.

neuter of ἱλαστήριος, propitiatory or expiatory. Always in the Septuagint the mercy-seat, the lid or cover of the ark in the holy of holies. Perhaps from the connexion of covering with forgiving (Psalm xxxii. I, μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Ezek. xlv. 17, 20, where the literal Hebrew of ἐξιλάσκεσθαι is to cover). Perhaps from the prominence given to the cover of the ark in the ceremonies of the day of expiation (Lev. xvi. 14, 15), which made it the symbolic centre of the personal hope of mercy as well as of the divine presence in Israel. Exod. xxv. 17, 21, 22, καὶ ποιήσεις ἱλαστήριον ἐπίθεμα χρυσίου καθαροῦ.....καὶ ἐπιθήσεις τὸ ἱλαστήριον ἐπὶ τὴν κιβωτὸν ἄνωθεν κ.τ.λ. In Rom. iii. 25

(the only other place of ἱλαστήριον in the New Testament) Christ is called ἱλαστήριον, as though He were Himself the mercy-seat of the antitypical tabernacle. See note on ii. 17, εἰς τὸ ἱλάσκεσθαι. Also on Rom. iii. 25, ἱλαστήριον.

περὶ ὧν] Concerning which several particulars. As to their symbolical meaning. The only thing proposed to be dwelt upon is the separation between the two chambers of the tabernacle, and the inac

M

spoken of is not the sacrifice on the brazen altar, but the presentation of the blood in the holy of holies. See note on viii. 3, προσενέγκη.

ὑπὲρ ἑαυτοῦ See Lev. xvi. 6, 11-14, τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας τὸν αὐτοῦ κ.τ.λ.

καὶ τῶν τοῦ λαοῦ] Lev. xvi. 15, τὸν χίμαρον τὸν περὶ τῆς ἁμαρτίας τὸν περὶ τοῦ λαοῦ κ.τ.λ. ἀγνοημάτων] See note on ν. 2, ἀγνοοῦσιν.

8. τοῦτο δηλοῦντος] The Levitical ceremonial is here said (1) to have been due to divine inspiration, (2) to have had a typical significance in some at least of its particulars. For δηλούν in application to the Holy Spirit, see I Pet. i. II, εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ. As there Old Testament prophecy, so here Old Testament ritual, is ascribed to the Holy Spirit.

μήπω πεφανερώσθαι] That the way of (into) the true holy of holies, the αὐτὸς ὁ οὐρανὸς οἱ verse 24, had not yet been made manifest, &c. The doctrine of Atonement, by the one sacrifice of Christ once offered, was not yet so distinctly revealed that a man could enter God's spiritual presence with a conscience

τὴν τῶν ἁγίων ὁδόν] (1) For τὰ ἅγια, see note on viii. 2. (2) Is ὁδὸς here way in the sense of road, or way in the sense of journey? For the former, see Matt. vii. 13, 14, εὐρύχωρος ... τεθλιμμένη κ.τ.λ. xiii. 4, παρὰ τὴν ὁδόν. xxi. 8, 19. xxii. Io. &c. For the latter, Luke ii. 44, ἡμέρας ὁδόν. Acts i. 12, σαββάτου ἔχον οδόν. ix. 17, 27. I Thess. iii. II, κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς. &c. Either sense might suit this place.

ΧΧ. 30.

But

Χ. 19, 20 (where the εἴσοδος τῶν ἁγίων interprets the following οδος) decides in favour of the latter. The journey of the ἅγια. That is, the mode of entering the antitypical holy of holies.

ἔτι τῆς πρώτης] While the outer σκηνὴ still had a standing. The outer separate from the inner. While there was still place for a separate outer chamber in the typical tabernacle. In the other eight places of its occurrence στάσις has its other sense, of faction or sedition. Here it is simply a standing or

standing-place. It is frequent in this sense in the Septuagint. Deut. xxviii. 65, οὐδὲ μὴ γένηται στάσις τῷ ἴχνει τοῦ ποδός σου. - Chron. xxviii. 2, οἰκοδομῆσαι οἶκον ἀναπαύσεως...καὶ στάσιν ποδῶν Κυρίου ἡμῶν. &c.

9. ἥτις παραβολή] Which thing (the fact of there being a πρώτη σκηνὴ separate from the holy of holies) was a parable. At first sight ἥτις might look like the direct relative of σκηνὴ alone: which πρώτη σκηνὴ was a parable. But to call the σκηνὴ itself a παραβολὴ seems harsh and without example. And the attraction (in gender or number) of the relative to the predicate is quite common. See, for example, Mark xv. 16, ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον. Eph. iii. 13, ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. νί. vi. 17, τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα Θεοῦ. I Tim. iii.

15, ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία Θεοῦ ζῶντος. &c. So here is refers neither to σκηνή nor to στάσις, but stands for T, which thing, or rather a thing which. See notes on ii. 3, ἥτις. viii. 5, οἵτινες, &c.

εἰς τὸν καιρόν] Unto (pointing to, with a view to) the present season (period). The existence of an outer tabernacle, distinct and divided from the inner, was a parable which was

to have its explanation in the Gospel age. The only question is whether the ἐνεστηκότα is (now) present, or (then) instant. In favour of the former we have Rom. viii. 38, οὔτε ἐνεστῶτα οὔτε μέλλοντα. Ι Cor. iii. 22, εἴτε ἐνεστῶτα εἴτε μέλλοντα. Gal. i. 4, ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ. For the latter, 1 Cor. vii. 26, διὰ τὴν ἐνεστῶσαν ἀνάγ κην. 2 Thess. ii. 2, ws ŏtɩ évéστηκεν ἡ ἡμέρα τοῦ Κυρίου. 2 Tim. iii. I, ἐνστήσονται καιροὶ χαλεποί. The former is however the simpler. For καιρός, a portion cut out of time, a season or opportunity, with the two points of difference from χρόνος, that it is (1) limited in duration, and (2) definite in purpose, see, for example, Gen. i. 14, ἔστωσαν εἰς καιρούς. Eccles. iii. 1—8, καιρὸς τοῦ τεκεῖν καὶ καιρὸς τοῦ ἀποθανεῖν κ.τ.λ. Song ii. 12, τὰ ἄνθη ὤφθη ἐν τῇ γῇ, καιρὸς τῆς τομῆς ἔφθα κεν κ.τ.λ. Acts i. 7. xiv. 17. xvii. 26. &c. &c. For its application to the Gospel age, see verse 10, μέχρι καιροῦ διορθώ

σεως.

Rom. iii. 26, ἐν τῷ νῦν καιρῷ. viii. 18. xi. 5. I Cor. vii. 29. 2 Cor. vi. 2. I Tim. ii. 6, τὸ μαρτύριον καιροῖς ἰδίοις. Tit. i. 3. I Pet. i. II, εἰς τίνα ἢ ποῖον καιρὸν κ.τ.λ.

καθ' ήν] In accordance with which parable. The Levitical sacrifices are in accord with this

peculiar feature of the Levitical sanctuary. It speaks of an obstacle between man and God: they offer an ineffectual propitiation.

δωρα τε καὶ θ.] See once again note on v. 1.

προσφέρονται] Are being offered. The Levitical ritual is spoken of as still going on. μn Svváμevai] Such as can

not.

pro

See note on iv. 2, μý. κατὰ συνείδησιν] As regards conscience. By removing the consciousness of unforgiven sin by an effectual absolution. The word συνείδησις (from σύνοιδα, συνειδέναι) means perly (1) fellow-knowledge, know ledge with (some one, that some one being) oneself; self-privity, consciousness. So here, and in Χ. 2, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν. Hence (2) the faculty of this self-privity or consciousness, conscience. Acts xxiii. I. xxiv. 16. Rom. ix. I. xiii. 5. I Cor. viii. 7, 10, 12. 2 Cor. i. 12. iv. 2. II. &c. &c. See fuller note on Rom. ii. 15.

V.

Telewσai] So x. I, 14. See note on ii. 1O.

τὸν λατρεύοντα] Here, and in verse 14, and in x. 2 and xii. 28, the worshipper. In viii. 5

and xiii. 10, the priest. See note on Rom. i. 9.

10. μόνον ἐπί] A difficult verse. The Vatican manuscript retains the kai of the received text before dik. But it agrees with the Sinaitic and Alexandrine in reading Sikato ματα for δικαιώμασιν, and this change makes the kaì quite untenable. (1) Without it the verse may perhaps form a single clause in apposition with the μὴ δυνάμεναι κ.τ.λ. of verse 9. The construction would then be this: μόνον δικαιώματα σαρκὸς ἐπικείμενα ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπTroμoîs μéxpi kaipon Stop woes. τισμοῖς μέχρι καιροῦ διορθώσεως. Mere carnal ordinances resting upon (such things as) meats and drinks and divers washings until a time of reformation. For ἐπικείμενα ἐπί, we might compare John xi. 38, κaì λíðos ἐπέκειτο ἐπ ̓ αὐτῷ. And the style of the Epistle (see xii. II. &c.) might be pleaded in excuse for the late and isolated position of ἐπικείμενα. (2) The alternative is to make μόνον βαπτισμοῖς a clause by itself (only standing in, or resting upon, meats and drinks and divers washings), and dikawμaтa —ἐπικείμενα a second apposi