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Heb_10:9. Τότε εἴρηκεν ] are words of the author, and form the apodosis to ἀνώτερον λέγων , Heb_10:8. Quite erroneously does Peirce, who, with Chrysostom, Hom. xviii. and the Vulgate (tunc dixi), instead of τότε εἴρηκεν will read τότε εἶπον , which, however, only arose from Heb_10:7, make the apodosis begin first with ἀναιρεῖ τὸ πρῶτον .
τότε , however, not ὕστερον , which would more exactly accord with the ἀνώτερον , Heb_10:8, the author wrote, because the τότε εἶπον of the citation was still fresh in his memory.
ἀναιρεῖ τὸ πρῶτον , ἵνα τὸ δεύτερον στήσῃ ] he abolishes the first, or deprives it of validity, in order to establish the second as the norm in force (Rom_3:31). Parenthetic insertion, so that Heb_10:10 attaches itself closely to τὸ θέλημα , and is to be separated therefrom only by a comma. The parenthesis serves by way of exclamation to call attention to the importance of the application to be given in Heb_10:10 to the ἰδοὺ ἥκω κ . τ . λ . Subject in ἀναιρεῖ is naturally here also Christ; not “the Spirit of God,” as Kurtz arbitrarily supposes.
τὸ πρῶτον ] sc. τὸ προσφέρειν θυσίας καὶ προσφορὰς κ . τ . λ .
τὸ δεύτερον ] sc. τὸ ποιεῖν τὸ θέλημα τοῦ θεοῦ . Theodoret: πρῶτον εἶπε τὴν τῶν ἀλόγων θυσίαν , δεύτερον δὲ τὴν λογικηήν , τὴν ὑπʼ αὐτοῦ προσενεχθεῖσαν . Wrongly does Peirce take τὸ πρῶτον and τὸ δεύτερον adjectivally, in supplementing to each τὸ θέλημα θεοῦ . With equally little warrant Carpzov: the διαθήκη πρώτη and the διαθήκη καινή , or the ἱερωσύνη κατὰ τὴν τάξιν Ἀαρών and the ἱερωσύνη κατὰ ὁμοιότητα Μελχισεδέκ , are meant; as also Stein: the O. T. and the N. T. economy.