Then verily the first covenant had also ordinances of divine service, and an earthly sanctuary.
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George Leo Haydock
AD 1849
] Sanctum sæculare, kosmikon. This Greek word is only found in one other place in the New Testament, Titus ii. 12., sæcularia desideria. Ver. 15. Novi Testamenti, diathekes kaines. The Protestant translators here found it necessary to put, not covenant, as in other places, but testament, even when the apostle speaks of the first, or old diatheke, (Ver. 18. and 20.) might they not then as well have translated Testament in the last chapter, especially when mention was there made of the New Testament in the prophecy of Jeremias? might they not as well have translated, (Galatians iv. 24.) for these are two testaments, as these are two covenants? and so in other places, where there is the same Greek word diatheke. Mr. N. has followed the Protestant translation. The Septuagint put diatheke for the Hebrew word Berith, which indeed is expounded to signify foedus or pactum; that is, any agreement, alliance, or covenant, which in the Greek is rather sutheke than diatheke. See Scapula. We may, I ...
Habuitprius, eiche e prote. Though almost all Greek copies have skene, tabernacle: yet even the Protestant translators add in a different print, covenant, as if diatheke was understood. Ibid.[
The former. In the ordinary Greek copies is expressed the former tabernacle; but even the Protestant translators have abandoned that reading, and understand the former testament or covenant, which they have put in a different character.
Worldly sanctuary, or a temporal sanctuary, to last only for a time, like the things of this world. (Witham) -- The word ordinances (dikaiomata) is frequently used for the laws and ordinances of God, because the observance of the laws is the justification of man; see particularly in the 118th Psalm, the legal rites justified in regard to the outward policy of the Jews.
He has shown from the Priest, from the Priesthood, from the Covenant, that that [dispensation] was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, [was] the Holy and the Holy of Holies. The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present.
And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh enters into that within the veil: that is to say, through the veil of His flesh. Supra, 6:19; Hebrews 10:20
And it were well to speak of this passage, taking it up from the beginning. What then does he say? Then verily the first had also (the first what? The Covenant). Ordinances of Divine service. What are ordinances? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.
And the...
