SEV Biblia, Chapter 9:1
¶ Tenía sin embargo el primero sus justificaciones del culto, y su santuario mundano.
Clarke's Bible Commentary - Hebrew 9:1
Verse 1. The first covenant had also ordinances] Our translators have introduced the word covenant, as if diaqhkh had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have skhnh tabernacle; but this is omitted by ABDE, several others, both the Syriac, AEthiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse. Ordinances] dikaiwmata? Rites and ceremonies.
A worldly sanctuary.] agion kosmikon. It is supposed that the term worldly, here, is opposed to the term heavenly, chap. viii. 5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendour and importance; such as the table of the show- bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that kosmikov is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence kosmov, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, kosmov dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called kosmov, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem kosmon Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, MUNDUM. "That which the Greeks call kosmov, ornament, we, (the Latins,) from its perfect and absolute elegance call mundum, world." See on "Gen. ii. 1".
The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: awh wl wqymzwq lk col kozmikon (kosmikon) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.
If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.
John Gill's Bible Commentary
Ver. 1. Then verily the first covenant had ordinances of divine service , etc..] The design of the apostle in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and as also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word first, here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have ordinances of divine service; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law: the word used signifies righteousnesses; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them. And a worldly sanctuary . Philo the Jew says f131 , it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary; for the Jews often speak of hl[ml dqm , a sanctuary above, and hjml dqm , a sanctuary below f132 , and of aly[ld ankm , a tabernacle above, and attld ankm , a tabernacle below f133 ; which answered to one another: the words may be rendered a beautiful sanctuary, a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, ( Luke 21:5). And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; (see Luke 21:5).
Matthew Henry Commentary
Verses 1-5 - The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowin forth the unsettled state of the church upon earth, and the huma nature of the Lord Jesus Christ, in whom the fulness of the Godhea dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenan point out Christ as our Light, and as the Bread of life to our souls and remind us of his Divine Person, his holy priesthood, perfec righteousness, and all-prevailing intercession. Thus was the Lord Jesu Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
Greek Textus Receptus
ειχεν 2192 5707 μεν 3303 ουν 3767 και 2532 η 3588 πρωτη 4413 {1: σκηνη 4633 } δικαιωματα 1345 λατρειας 2999 το 3588 τε 5037 αγιον 39 κοσμικον 2886
Vincent's NT Word Studies
1. Ordinances of divine service (dikaiwmata latreiav). For dikaiwma ordinance, see on Rom. v. 16. For latreia service, see on Luke i. 74; Apoc. xxii. 3; Philip. iii. 3; 2 Tim. i. 3. The meaning is ordinances directed to or adapted for divine service.
A worldly sanctuary (to agion kosmikon). The A.V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. To agion in the sense of sanctuary only here. Elsewhere the plural ta agia. of this world in contrast with the heavenly sanctuary to be mentioned later. 207
