Hebrews 9 — Verse 1 (Introduction)
Some things must be premised to the reading of these words. [〈 in non-Latin alphabet 〉], the first, does in the original answer in gender to all things which the Apostle treats of; namely, the Priesthood, the Tabernacle, and the Covenant. But many Greek copies do expresly read [〈 in non-Latin alphabet 〉], The Tabernacle. So is the text expressed in Stephen's Edition, wherein he followed sixteen antient manuscripts, adhering generally to the concurrent agreement of the greatest number: and the word is retained in the most common edition. But there are antient copies also, where it is omitted: and they are attested to by all antient translations, as the Syriack and Vulgar Latine, the Arabick supplying, Covenant, in the room of it. Therefore Beza left it out, and is followed by the generality of expositors, as he is by our translators. Camero contends for retaining of it. But the reasons for its rejection are cogent and undeniable.
As first; in the last verse of the preceding chapter whereunto this immediately succeeds, the Apostle mentioning the Old Covenant, calleth it absolutely [〈 in non-Latin alphabet 〉], the first, without the addition of [〈 in non-Latin alphabet 〉], and immediately repeating [〈 in non-Latin alphabet 〉], that is that first, it is irrational to think that he refers it to another subject.
2. His design requires that the first Covenant be intended. For he is not ingaged in a comparison between the Tabernacle and the New Testament; but between the Old Covenant, and the New. And the words of the text with those that follow, contain a concession of what belonged to the Old Covenant, particularly in the administration of divine worship; as it is observed by Photius and Oecumenius.
3. The expression in the close of the verse, A Worldly Sanctuary, is no more nor less, but the Tabernacle: for it is that which the Apostle immediately describes in its parts and furniture, which are the parts of the Tabernacle, and no other. And if the word [〈 in non-Latin alphabet 〉], the Tabernacle, be here retained, the sense must be; and verily the first Tabernacle had ordinances of worship and the Tabernacle.
4. In the next verse adding an account of what he had affirmed, he says, For there was a Tabernacle prepared; the first; which would render this sense to the context; For the first Tabernacle, had a Tabernacle; for there was a Tabernacle prepared: therefore I shall adhere to the supplement made by our translators; the first Covenant.
[〈 in non-Latin alphabet 〉]. Some read these words by an [〈 in non-Latin alphabet 〉], and not in construction, from the ambiguity of the case and number of [〈 in non-Latin alphabet 〉], which may be either of the genitive singular or accusative plural. Ordinances, Services. This it is supposed the following phrase of speech does intimate, [〈 in non-Latin alphabet 〉], and also a worldly sanctuary: which requires that the preceding words should be construed by apposition. And a difference there is between [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]; but whereas it is evident, that the Apostle intends no [〈 in non-Latin alphabet 〉], or service here, but what was performed [〈 in non-Latin alphabet 〉], by vertue of ordinances or institutions, the word ought to be read in construction, Ordinances of Worship.
[〈 in non-Latin alphabet 〉]; Syr: But in the first there were in it. As the Arab: In the first Covenant there was contained. Vul. Lat. habuit quidem & prius; the comparative for the positive to the sense of the Apostle: And the first truely had also. Beza. Habuit igitur prius faedus et; transferring [〈 in non-Latin alphabet 〉] to the words following. Therefore the first Covenant had also; as we after him. Others, habuit igitur etiam prius. Most, in rendring the particles [〈 in non-Latin alphabet 〉], have principal respect to the note of inference [〈 in non-Latin alphabet 〉], and include the assertory particle, [〈 in non-Latin alphabet 〉], in it. I think the principal respect is to be had thereunto, as it is in the Vulgar Latine; And verily that first also had. [〈 in non-Latin alphabet 〉], Syr. commands of Ministry or Precepts; which gives us the plain sense and true meaning of the Apostle, as we shall see afterwards. Ordinances concerning the administration of divine worship. Vul. Lat. Justificationes Culturae, Rhem. Justifications of Service; most obscurely, and in words leading from the sense of the Holy Ghost. Others; Ritus cultûs; constitutos ritus cultuum, appointed rites of worship or service. All agree what it is that the Apostle intends, namely, the ordinances of Levitical worship, which are expressed in the vulgar by Justificationes culturae, both barbarously and besides the mind of the Apostle.
[〈 in non-Latin alphabet 〉]. Syr. a worldly holy house. The Tabernacle was frequently called the House of God, and the House of the Sanctuary. Vul: Sanctum seculare. Rhem: a secular sanctuary; which the Interlinear changeth into mundanum: seculare denotes duration but it is not the design of the Apostle to speak of the duration of that, which he is proving to be ceased. Beza. Sanctuarium mundanum, some respect the particles [〈 in non-Latin alphabet 〉]; and render them illudque.
