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Eze_43:2. Sept.: ... êáôá ô . ὁäïí ôçò ðõëçò ô . âëåðïõóçò ðñïò … öùíç ôçò ðáñåìâïëçó ὡò öùíç äéðëáóéáæïíôùí ðïëëùí … ὡò öåããïò ἀðï ô . äïîçò êõñéïõ êõêëïèåò .
Eze_43:3. Ê . ἡ ὁñáóéò ἡí ἰäïí êáôá ô . ὁñáóéí ἡí ἰäïí ὁôå åἰóåðïñåõïìçí ôïõ ÷ñéóáé ô . ðïëéí ê . ἡ ὁñáóéò ôïõ ἁñìáôïò ïὑ åἰäïí ,—Vulg.: Et vidi visionem secundum speciem, quam videram quando venit ut disperderet … et speciem secundum aspectum quem videram—(Another reading: ááàå , i.e. cum venit dominus.)
Eze_43:4. … ingressa est templum—
Eze_43:6. Ê . ἐóôçí ê . ἰäïõ öùíç ἐê … åἱóôçêåé ἐ÷ïìåíïò ìïõ ,
Eze_43:7. ... Ἑùñáêáò , õἱå … ôïõ ἰ÷íïõò ôùí ðïäùí … ἐí ïἱò … ôï ὀíïìá ìïõ ἐí ìåóù ôïõ ïἰêïõ Ἰóñ … .; ê . ἐí ôïéò öïíïéò ôùí ἡãïõìåíùí ἐí ìåóù áὐôùí , (8) ἐí ôù ôéèåíáé áὐôïõò ôï ðñïèõñïò ìïõ ἐí ô . ðñïèõñïéò áὐôùí ê . ôáò öëéáò ìïõ ἐ÷ïìåòáò ôùí öëéùí áὐôùí , ê . ἐäùêáí ô . ôïé÷ïí ìïõ ὠò óõòå÷ïìåíïí ἐìïõ ê . áὐôùí , ê . … ê . ἐîåôñéøá áὐôïò ἐí èõìù ìïõ ê . öïíù . Vulg.: … vestigiorum pedum meorum, ubi habito … et in ruinis regum suorum et in excelsis, (8) qui fabricati sunt … propter quod consumpsi eos—(Another reading: áְîåúí , in morte eorum.)
Eze_43:9. ... ê . ô . öïíïõò —Vulg.: … ruinas regum … semper.
Eze_43:10. Another reading: úáðéú — åàúä pro çáðéú .
Eze_43:10. ... äåéîïí ôù … ê . êïðáóïõóéí ἀðï ôùí ἀìáñôéùí … ê . ôçí ὁñáóéí áὐôïõ ê . ôçí äéáôáîéí áὐôùí (11) ê . áὐôïé ëçøïíôáé ôçí êïëáóéí áὐôùí ðåñé ðáíôùí … Ê . äéáãñáøåéò ô . ïἰêïí … ê . ôçí ὑðïóôáóéí áὐôïõ ê . ðáíôá ô . ðñïóôáãìáôá áὐôïõ ê . ðáíôá ôá íïìéìá áὐôïõ ãíùñéåéò áὐôïéò … ê . öõëáîïíôáé ðáíôá ôá äéêáéùìáôá ìïõ ê . ðáñôá ô . ðñïóôáãìáôá ìïõ —Vulg.: … ostende … templum … et metiantur fabricam (11) et erubescant … Figuram domus et fabricæ … et omnem descriptionem … præcepta … cunctumque ordinem … ostende eis … omnes descriptiones—(Desunt in nonnullis codd.: åàú ëì ç÷úéå åëì öåøúå , or only åëì öåøúå . In fine versus legitur plur.: ëì öåøåúéå .)
Eze_43:12. Ê . ôçí äéáãñáöçí ô . ïἰêïõ ἐðé ôçò êïñõöçò ôïõ ὀñïõò . Ðáíôá ôá ὁñéá —Vulg.: … domus in summitate montis.
Eze_43:13. ... Ôï êïëðùìá âáèïò ðç÷õò ἐðé ðç÷õí , ê . ðç÷õò ôï åὐðïò ê . ãåéóïò ἐðé ôïõ ÷åéëïõò áὐôïõ êõêëïèåí , óðéèáìçò . Ê . ôïõôï ôï ὑøïò —Vulg.: … In sinu ejus erat cubitus … hæc quoque erat fossa altaris.
Eze_43:14. Sept.: ἐê âáèïõò ô . ἀñ÷çò ôïõ êïéëùìáôïò … ðñïò ôï ἱëáóôçðéïí ôï ìåãá ôï ὑðïêáôùèåí … ê . ἀðï ôïõ ἱëáóôçñéïõ ô . ìéêñïõ ἐðé ô . ἱëáóôçñéïí ôï ìåãá —Vulg.: … usque ad crepidinem novissimam … a crepidine minore—
Eze_43:15. Ê . ôï ἀñéçë … ἀðï ôïõ ἀñéçë … ôùí êåñáôùí ðç÷õò . (Another reading: åääãéàì , montes dei. Syr.: Adiel.— åîäàãéàì , litteris transpositis.)
Eze_43:16. Ê . ôï ἀñéíë (eadem codicum varietas).
Eze_43:17. Ê . ôï ἱëáóôçðéïí … ôï åὐñïò ôåôñáãùíïí ἐðé ôá ôåóóáñá … ê . ôï ãåéóïò áὐôïõ êõêëïèåí êõêëïìåíïí áὐôù .—Vulg.: Et crepido … et corona in circuitu ejus—
Eze_43:19. ... ὁ èåïò ôïõ Áåõé , … ìïó÷ïí ἐê âïùí ðåñé ἁìáñôéáò —Vulg.: … vitulum de armento pro peccato.
Eze_43:20. Ê . ëçøïíôêé … ê . ἐðéèçóïõóéí … ôïõ ἱëáóôçñéïõ ê . ἐðé ô . âáóéí êõêëù , ê . ðåñéñáíôéåéò áὐôï ê . ἐîéëáóïíôáé áὐôï . Vulg.: … angulos crepidinis et super coronam … et mundabis illud et expiabis.
Eze_43:21. Ê . ëçøïíôáé … ê . êáôáêáõèçóåôáé ἐí ô . ἀðïêå÷ùñéóìåíù ôïõ
Eze_43:22. ... ëçøïíôáé ἐñéöïõò äõï ἀðï áἰãùí ἀìùìïõò
Eze_43:23. ... ðñïóïéóïõóéí —Vulg.: … de armento et … de grege—
Eze_43:24. ê . ðñïóïéóåôå —
Eze_43:25. ... ðïéçóïõóéí (26) ἑðôá ἡìåñáò , ê .—
Eze_43:26. Qeri: éְáַôּøåּ . Idem legunt quam plurimi codices.
Eze_43:27. ... ê . ðñïóäåîïìáé ὑìáò —Vulg.: … et placatus ero vobis—
Eze_43:1-12. The Entrance of the Glory of Jehovah
Eze_43:1—to the gate ( äַùָּׁòַã ), to the one that principally comes into consideration (comp. what has been remarked in the foregoing chapters regarding the significance of this gate, and also the Doctrinal Reflections), to the east gate,—we will have to imagine Ezekiel standing before this gate,—that after all the measuring he
Eze_43:2—may see the glory, sq. (see pp. 38 sq., 52), coming to its rest. Hengst.: a parallel to Exo_40:34 sq., and 1Ki_8:10 sq., and the counterpart to Ezekiel 11 of our prophet (comp. Eze_10:19; Eze_11:1; Eze_11:23). The gate of exit then is the gate of re-entrance now.— åְ÷åֹìåֹ× , comp. on Eze_1:24. The voice might refer more to the manifestation of the glory; comp. however. Rev_1:15 : His glory is at all events the glory of the God of Israel (Luk_2:9; Rev_18:1). The significant addition: and the earth, etc., is not sufficiently explained by a brilliant light cast upon the ground; but as the land of Canaan is hardly meant here, by this burst of light extending far beyond Israel is meant to be symbolized an enlightenment also of the face of the whole earth, that is, of the entire region of humanity, thus shown to have been in itself and hitherto dark, Isa_6:3; Isa_60:1 sq. It is like sunrise ( àåֹø in the Hiphil, to “make” or “give” “light,” Gen_1:15; Gen_1:17) for the world through Israel’s temple-gate, and in so far is certainly something additional which was not in the tabernacle or Solomon’s temple; just as in general the temple of Ezekiel is a symbol of the future.
Eze_43:3 in no way contradicts this. åּëְîַøְàֵä äַîַּøְàֶֹä àֲùֶׁø× may be translated: “and as the appearance of the appearance which, etc., as the appearance (closer definition) which I saw when,” etc., that is, quite as conspicuous as that was, was the appearance of glory this time also. Keil: “And the appearance which I saw was to look upon just like the appearance which I saw when I,” etc. ëַּ is evidently a resumption of åּëְ . The former appearance ( åּëְîַøְàֵä ) comes first before the prophet’s mind when he wishes to describe what he saw, and seeks therefore for an appearance with which he can compare it; and then he characterizes more closely this appearance ( ëַּîַּøְàֶä ), with which he compares that now seen. Keil’s observation against Hitzig does not meet the point, but neither is Hitzig’s alteration of the text necessary. In the first place, by means of this comparison the re-entrance of the divine glory is attested in the strongest way, and therefore so circumstantially. It was the same glory then as now. For all this, the prophet does not intend to deny the anger in the execution of judgment then, for he expressly defines more closely áְּáֹàִé ìְùׁçֵú , which alone is the correct text, since the Lord did not come, but rather went, giving over the city to destruction, and in reality Ezekiel was the person coming—of course in the vision of God, the subject to be spoken of immediately. The prophet did not come in order to see the destruction of the city, but his coming was a seeing which had for its aim and issue his announcement of the overthrow; and then this ideal destruction on the part of the prophet was also realized by the judgment of God fulfilling it. Ezekiel first, Nebuchadnezzar afterwards (Eze_30:11), but by both certainly Jehovah. In the second place, the prophet, as he had already done in Eze_10:15; Eze_10:20, compares the last visions (comp. Eze_40:2), hence the coming of the glory with its individual manifestations, with the appearance which the manifestation had had on the Chebar (Ezekiel 1).—On his falling down Hengstenberg observes: “In Eze_1:28 it was before the majesty of the angry God; here before the majesty of God appearing in His grace (Rev_1:17).” Comp. also on Eze_3:23.
Eze_43:4. A continuation of Eze_43:2; there: whence the glory of the God of Israel came; here: whither the glory of Jehovah came; there: from the east; here: to the house through the east gate, to its dwelling, to its rest.
Eze_43:5. Comp. on Eze_3:12. There is still less need of the “wind” here; to arrive at the inner court, the prophet needed only to go, as hitherto, in vision. But Ezekiel needs taking up by the Spirit, not only because the impression of Eze_43:2 has cast him to the ground (Hengst.), but also in order to be able to follow, so far as was permitted to him as priest, the fresh revelation of the glory of Jehovah filling the temple. For the form of manifestation, 1Ki_8:10 sq. might be compared, and so much the more as that becomes quite plain there, which indeed is already indicated in Exo_40:35 sq., that the cloud is as significant in the manner of manifestation as the glory is in the actual fact, according as the cloud is one of fire or of light (Mat_17:5).
Eze_43:6. Evidently, however, the îִãַּáֵּø àֵìַé [Häv. understands the Hithpael of a conversation in the interior of the sanctuary (?), of a command to the angel to communicate to the seer the revelation of God], that is, the one speaking to him from the house whom Ezekiel hears first, is meant to be represented as visible by åְàִéùׁ äָéָä× , so that the man is the medium between Jehovah and the prophet, and so must certainly be conceived of in analogy with Eze_40:3 (which comp.), as Keil: ὁ ëïãïò , John 1. Hengst. supposes: “the man has entered the door to speak to him.” åéֹàîֶø in Eze_43:7 is certainly the àִéùׁ of Eze_43:6.— îְ÷åֹí àֶúÎ denotes an accusative, and requires a “behold” to be supplied. What the man says identifies him entirely with Jehovah, wherefore the reference by the article back to the man in Eze_40:3 is intentionally omitted. We no longer walk with the prophet through the courts of the sanctuary to the measurings of his guide, but the vision is interpreted to Ezekiel, and through him to us, from the most holy place. The man’s speech, legitimating itself as word of Jehovah, shows him to be essentially the glory of the God of Israel, so that we now know why nothing farther was said regarding the way and manner in which the glory of Jehovah filled the house (Eze_43:5), and the form of its manifestation. “Between the statement,” rightly remarks Hengst., “that one spake, and the speech that was spoken, stands the account of the person of the speaker, to which the prophet has his attention first directed by the speech; the seeing was first occasioned by the hearing.” We have before us in the man the essential revelation of Jehovah’s glory. Comp. on Eze_1:26, pp. 55, 56; Rev_1:10 sq. The Messianic-christological interpretation is the only explanation corresponding to the connection, so much the more significantly, as there is no mention in Ezekiel of the ark of the covenant, with which elsewhere the dwelling of Jehovah in the midst of Israel is wont to be connected; and hence also the ìְòְåֹìָí here, and in Eze_43:9, is to be taken as unconditionally literal (Eze_37:26; Eze_37:28). Neither in the tabernacle nor in the temple of Solomon had Jehovah dwelt for ever, although these might be called the “place of His throne,” that is, of the ark of the covenant (1Sa_4:4; Exo_25:22); see Bähr, Symb. der Mos. Kult. i. p. 387 sq., and parallel therewith îְ÷åֹí ëַּôåֹú øַâְìַé , by which the lower part of the throne, more exactly the ground whereon it stands, is particularized. Comp. for the latter mode of expression, Isa_60:13. According to Isa_66:1 : place of the soles of My feet, hence the same footstool (the earth) as here, perhaps alludes to the most holy place of the temple, where the ark stood, while the ark which was set up upon the floor of the most holy place is to be compared to heaven, Isa_66:1; Psa_99:5; Psa_132:7. Reference is also made hereby to the ark of the covenant (1Ch_28:2). Both modes of expression symbolize the temple in the traditional legal manner as the dwelling-place of Jehovah ( àֲùֶׁã àֶùְׁáָּïÎùָׁí ),—the first referring chiefly to the ark, and the second chiefly to the most holy place (for which see Eze_43:12). Bähr says: “What the dwelling is in a larger sense and generally, the ark of the covenant is in a narrower sense and in particular; in it the dwelling of Jehovah is concentrated in a single point,” etc.—In conformity with his theory of the conditionality of certain promises, Hengst. finds in the statement: shall no more, etc., reference to a condition, whereas it simply repeats negatively what the dwelling of Jehovah for ever has already said positively (Eze_37:23 sq., Eze_39:24; Eze_39:29; comp. Joh_10:28).—On: the name of My holiness, comp. on Eze_36:20 sq. Ch. 16., 20.— ôֶּâֶø is something “fallen down,” “flaccid,” a corpse. It cannot be proved that the burial-places of kings were in the neighbourhood of the temple. It will not do to take the corpses for dead idols, even although it should be a quotation from Lev_26:30, for that passage speaks of demolished idols, whereas flourishing idols are treated of here. Moreover, a closer definition could hardly be omitted (Jer_16:18), which Keil, indeed, finds here in the context. Häv. insists on finding the idols in the kings (Amo_5:26; Zep_1:5), holding it to be a contemptuous expression for: the lifeless idols. On the other hand, Keil and Hengstenberg remind us of kings like Manasseh and Amon, who took to do with dead bodies, which according to the law were to be avoided, as unclean and polluting, had built for them altars or high places in the courts of the temple (2Ki_21:4-5; 2Ki_21:7), and patronized the worship of idols. As whoredom designates idolatry in general, so what is meant to be said by the corpses of their kings applies to the worship of kings, the forgotten subjection to Jehovah under them, who, if kings, yet are perpetuated only as corpses; one might be allowed, to call to mind Schubert’s poem: “The Princes’ Vault.” To this the appositional, loosely strung áָּîåֹúָí the more fittingly attaches itself, as in áָּîåֹú the thought of the kings as also high points, points of worship in social life, easily connects itself with the worship on the high places, which was specially popular in the time of the kings, and tolerated even by the better kings; the worship of the king, and the worship favoured by the kings, would border on one another. As idolatry in general constitutes the defilement of the name of Jehovah, the doings on the part alike of the house of Israel in general, and of their kings in particular, so the figurative and literal worshipping on high places forms, with special reference to the kings, a contrast to the enthronement of the King Jehovah, and to His dwelling in the literal sense in the midst of Israel. [In the interest of the different explanation of áְּôִâְøֵé it has been proposed to read áְîåֹúָí , “in their death,” as the Chaldee paraphrase already interprets. Zunz makes áָּîåֹúָí dependent on éְèַîְּàåּ , but the áְּ wanting before áָּîåֹúָí can be easily supplied from the preceding áִּæְðåּúָí and áְּôִâְøֵé× ]
Eze_43:8. (The subject in áְּúִúָּí is not the kings (Hengst.), but what was subject in Eze_43:7, the house of Israel and their kings. The suffix in ñִôָּí means, if any particular persons, the kings, but better, Israel in general. What is then said refers neither to the temples of the high places, which had been placed so close beside the temple of God (Keil), for their threshold cannot refer to their high places, nor to idol-chambers there (comp. for this Ezekiel 8.), and idol-altars in the courts of the temple, which the kings of Judah built (such things would require to be expressed more plainly); nor is this disparaging expression meant to condemn the building of royal palaces like that of Solomon (1 Kings 7.); but if kings are specially aimed at, then the figurative mode of expression, as given by the temple of Jehovah, will pronounce sentence on the conduct of the kings who assumed an equality with Jehovah (1Ki_12:28; 1Ki_12:32), by their idolatrous appointments and arrangements with respect to religion and worship. It is better, however, to hold that the defilement of the name of the holiness of Jehovah by the people and the kings consisted in this, that the consciousness of the distance between Jehovah and Israel had entirely disappeared from the life of the latter, the dwelling of Jehovah was as if it were not present in Israel, Israel performed his domestic and secret worship of idols as his worship of Jehovah, so that only the temple wall ( äַ÷ִּéø ) still protested, and preserved, or at least marked to Israel the boundary between the Holy One and His people. [Keil understands äַ÷ִּéø of the temple wall, which was “the only thing between Jehovah and the corpse-gods.”]— åָàֲëì , from ëָּìָä imperf. apoc. Piel (Exo_32:10; Exo_30:3!), signifies: to make the measure full, to finish sin by death (Jam_1:15).— áְּàַôִּé , comp. on Eze_38:18.
Eze_43:9 resumes, in conclusion, the subject of Eze_43:7, as also to the same purpose; “the eternal duration of the new and perfect revelation of God as distinguished from the Old Testament merely temporary one, which is at this time passing over into complete fulfilment and glorification” (Häv.), is repeatedly set forth.— éְøַçַ÷åּ (Piel: “to put far away”) îִîֶּðִé corroborates with respect to the corpses of kings the interpretation proposed (Eze_43:7) of idolatrous adulation and adoration of them and their edicts regarding worship.
Eze_43:10. äַâֵּã , Eze_40:4.—The Aim of the Announcement of the Temple-vision, and consequently of the Vision itself as regards Israel.
It is not said that Israel is again to build a temple of the kind; but neither is it said that he is to build up his phantasy on this architectonic interim phantasy. But with the perception that Jehovah still, and now first in the proper sense, desires to dwell in the midst of Israel,—a perception which will be brought about by the announcement of this house to the house of Israel,—shame shall come over them through the knowledge of their iniquities, from a comparison of these iniquities with the mercy and grace of God (Eze_36:31-32), so that the goodness of God leads them to repentance (Rom_2:4). This moral-prophetic tendency is thoroughly in accordance with the Messianic acceptation of the templevision.— úָּëְðִéú (comp. Eze_28:12), not so much: “plan,” model (Hengst.), but ( “proportionality,” says Fürst): the harmony of the proportions, the regular character of the edifice. Keil: “the well-apportioned edifice.” Hengst. observes on this measuring: “not as architects, but as Abraham went through the length and breadth of the Promised Land (Gen_13:17) with the interest of the family belonging to the house, in a meditating and loving and thankful spirit, following the measures shown,” etc.
Eze_43:11. And the announcement for this purpose is not, if they are ashamed of themselves, to be confined to the harmony of the whole, but will enter into particulars, which, being enumerated at the beginning, and in a profusion of words, are well fitted to produce from the outset the impression of something important. öåּøָä , from öåּø , “to form” (Psa_49:15 [14]), is the shape, the form, hence primarily the outside, with which is joined úְּëåּðָä , which Gesenius would derive from úָּëַï , and compares with úָּëְðִéú . The word is derived from ëּåּï , and signifies the inside plenishing of a dwelling-place, as also the dwelling-place itself (Job_23:3), for which its out-goings and its in-comings, taking into account both the exterior and the interior, come above all into consideration. ëָּìÎöåֹּøúָå is everything that öåּøָä is in the particular, the individual forms; ëָּìÎçֻ÷ֹּúָéå the regulations in regard to the particulars of the arrangement; according to Keil: “regarding what Israel has to observe, the ordinances of worship.” [Hengst.: All here has a practical import (2Ti_3:16). The high mountain, for example, on which the house is situated proclaims: “Hearts upward.” The wall which surrounded the whole (Eze_42:20) proclaims: “Ye shall be holy, for I am holy.” The guardrooms of the gates embody the word: “Without are dogs, whoremongers, murderers, idolaters.” The chambers for the people in the outer court preached: “Rejoice before the Lord always,” and: “Be ye thankful.” The arrangements for the priests reminded of sin, and demanded that one should consecrate himself to God in the burnt-offering, present to Him always the thank-offering and the meat-offering of good works. The altar of incense proclaimed to all: “Pray without ceasing.”] That the dwelling of the Holy One among His people has as its aim their sanctification in repentance and faith as to every part of them, is clear from the accompanying ëָּìÎçֻ÷ֹּúָéå , which is, moreover, repeated by a parallel expression, and so strengthened (and all its forms and ëָּìÎúּåֹøֹúָå ), that is, all instructions and directions, what has thereby been given in doctrine according to which a man should live. And thus the symbolical view of the section (see Doct. Reflec.) has no need to seek elsewhere for farther justification. By the command: write, etc., the: make them know, passes over from oral annunciation into a more abiding form, into the written outline we have before us of the new temple, into the description given of the vision.—The: do, corresponding to the preceding: all that they did, certainly does not mean that they are to build such a temple, and just as little that they were to console themselves therewith. They are to repent, for the kingdom of heaven is at hand. The “doing” intended is a spiritual, ethical doing.
Eze_43:12. The mention of the úּåֹøֹúָå leads to the summary of all doctrine and precepts in respect to this temple, which is significantly—in contrast with the law of Moses which Israel has not kept—one might indeed say: as the law of Christ—laid down repeatedly (Eze_43:13) as the Thorah of the house. For all is summed up in this, that what has been represented on the (going back to Eze_40:2) top of the mountain ( “head” of the mountain and head article of the doctrine!), the whole boundary marked out for the house round and round, is most holy (Eze_45:3). The summary thought which underlies the whole, the holiness of Jehovah, the sanctification of Israel, is in a way set forth by this, that even the courts appear in the light of the most peculiar abode of Jehovah, so that the perfection of a new temple as the completion of the old is here proclaimed as a close to the temple-vision proper. Hengst. quite uselessly takes pains to tone down the ÷ֹãֶùׁ ÷ָãָùִׁéí into “eminently holy.” For if it is conceded to him that “ideally” (as he says) such (a holy place) was already extant in the tabernacle and the temple of Solomon, and all behoved in view of it to strive to be holy in their whole conversation (for which he appeals to 1Pe_1:15), then he will have to concede that this “ideal” is set down here as a real, as the fulfilled law, since its ideality was nothing else than the idea of the future, the promised fulfilment in Christ. Num_18:10 rather proves this advance than furnishes ground for contending against it, with Hengstenberg; for what is said in that passage of the court of the tabernacle is expressly limited to the priestly families representing the people, and, moreover, to the male portion of them. The Old Testament form, indeed, still obtains on the top of the mountain here, but yet the novum quod in vetere latet is distinctly apparent. The question is not concerning the “world surrounding” the sanctuary, but when the vision here finishes with the temple, the mutual relation of its parts must be viewed—a view rendered possible just by this, that the most holy place still remains, as the prophet has shown. Certainly the point of view is a “practical” one; but when Hengst. says: “the passage serves as the foundation for the confident expectation expressed in Eze_43:7; Eze_43:9, that the people will in future lay aside all unholy dispositions,” then this looks forward to a future which points far beyond the immediatly post-exile period, namely, that God (to speak with Hengstenberg) “holds in prospect to the children of Israel a help against themselves, whereby they may succeed in conquering the enemy that makes the dwelling of God among them impossible,” this help being, of course, the Spirit of the Anointed One, of the fulfilling of the law, somewhat as in the passage cited by Hengst., 1Pe_1:3 sq. Comp. 1Co_1:30 : ὁò ἐãåíçèç ἡìéí êáé ἁãéáìïò (2Th_2:13 sq.; Eph_4:20 sq., and similar passages). Cocceius: “And the least on this mountain, within this wall of God, is greater than the high priest in the temple of Solomon, Mat_11:11; Rev_1:6; Rev_5:10; 1Pe_2:9; comp. also Zec_14:20-21.”