Heinrich Meyer Commentary - Hebrews 9

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Heinrich Meyer Commentary - Hebrews 9


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CHAPTER 9

Heb_9:1. ἡ πρώτη ] Elz.: ἡ πρώτη σκηνή . But the addition σκηνή is condemned as a gloss by the fact of its being wanting in all the uncial MSS., in many cursives, in Syr. utr. Basm. Aeth. Arm. It. Vulg., with Gregory Thaumaturgus, Cyril, Chrys. Damasc. Theoph. Photius, al. On the ground, too, of internal evidence it is to be rejected, since, on the one hand, the coherence with Heb_8:13, and through that with Heb_8:7 ff., leads to διαθήκη as the main idea to be supplemented; and, on the other hand, the expression ἡ πρώτη σκηνή , Heb_9:1, would be made to denote something quite different from that which the same expression denotes in Heb_9:2. For, while in Heb_9:2 the outer division of the tabernacle is indicated thereby, in Heb_9:1 only the first or Old Testament, earthly tabernacle, in opposition to the New Testament, heavenly one, thus something entirely dissimilar, could be intended by this expression.

Heb_9:2. After ἄρτων , B, Basmur. add καὶ τὸ χρυσοῦν θυμιατήριον , and in return omit the words χρυσοῦν θυμιατήριον καί , Heb_9:4. Violent intentional transposition, with a view to the removal of the archaeological difficulty.

Instead of ἅγια , Lachm. writes ἅγια . ἁγίων , after A ( αγια · αγιων ) D* E, It. But ἅγια ἁγίων is a mere slip on the part of the copyist, occasioned by Heb_9:3, and is to be rejected as devoid of sense.

Heb_9:5. Χερουβίμ ] A: Χερουβείμ , B D*** (and so Lachm. Tisch. 7 and 8): Χερουβείν , D* à : Χερουβίν . In the case of the LXX., too, the MSS. are wont equally to vary as regards the final syllable of the word.

Instead of the Recepta δόξης , Griesb. and Scholz have erroneously placed in the text κῆς δόξης . The article has against it all the uncial MSS. and other witnesses.

Heb_9:9. In place of the Recepta καθʼ ὅν (D*** E K L, min. It. Copt. Sah. Basm. Syr. utr. Chrys. Theodoret, Theoph.), Lachm. Scholz, Bleek, Tisch. 1, 7, and 8, Delitzsch, Alford have, rightly preferred the reading καθʼ ἢν , in accordance with A B D* à , 17, 23* 27, al., Vulg. Slav. codd. Damasc. Oecum. (comment.). Already approved by Mill, Prolegg. p. 1046, and placed by Griesb. upon the inner margin. The καθʼ ὅν , as affording an easier mode of appending to that which precedes, is a later correction of the more difficult and ill-understood καθʼ ἥν .

Heb_9:10. The Recepta reads: καἰ δικαιώμασι σαρκός . But καί is wanting in A D* à * 6, 17, 27, 31, al., with Cyr. (twice) in Syr. Copt. Sahid. Arm. al.; and in place of δικαιώμασι , A B à , ten cursives, Cyril., and many versions have δικαιώματα , while in D* It. Sahid. there is found δικαίωμα . Lachm. Scholz, Bleek, Tisch. 1, 7, and 8, Alford have therefore adopted δικαιώματα σαρκός , which was already approved by Grotius, Mill, Prolegg. p. 1355, and Bengel, and recommended by Griesb. Delitzsch and Reiche likewise give it the preference. This reading is in reality to be regarded as the original one. For it is more easily explicable that δικαιώματα should, on account of the foregoing datives, be changed into δικαιώμασι , and joined on to them by means of καί , than that the καί δικαιώμασι , if it already existed, should, on account of the closing word ἐπικείμενα , be converted into δικαιώματα .

Heb_9:11. In place of the Recepta τῶν μελλόντων , Lachm. and Tisch. 1 read, after B D* It. Syr. utr. (yet the Syr. Philonex. has the Recepta in the margin) Arab. petropol. and some codd. of Chrys.: τῶν γενομένων . Defended by Ebrard. But the reading is not in keeping with the carefully chosen diction of our author, and its sense: “High Priest of the good things which have arisen,” does not commend itself. It is manifestly a transcriber’s error, occasioned by the presence of the foregoing παραγενόμενος .

Heb_9:12. εὐράμενος ] D* (E?), 27, 44, 80, al., and some Fathers: εὑρόμενος .

Heb_9:13. Elz.: ταύρων καὶ τράγων . With Lachm. Bleek, Tisch. Alford, to be transposed into τράγων καὶ ταὑρων , in accordance with the decisive authority of A B D E à , Cyr. Theodoret, Bede, Syr. Copt. Basm. It. Vulg. al.

Heb_9:14. πνεύματος αἰωνίου ] D* à *** many cursives, Copt. Basm. Slav. It. Vulg. al., Chrys. Cyr. Didym. (?) Damasc. al.: πνεύματος ἁγίου . Interpretative gloss.

In place of the Recepta συνείδησιν ὑμῶν , Bengel, Knapp, Lachm. Tisch. 1 and 2, Alford read more suitably, in accordance with A D* K, 44, 47, 67, al., Syr. Copt. Arm. Vulg. ms. al. Athan. Cyr. Chrys. (comment.) Theodoret, Theoph.: συνείδησιν ἡμῶν . Recommended likewise by Griesb., and already placed in the text in the Edd. Complut. Genev. Plant.

To the mere θεῷ ζῶντι in the Recepta, Lachm., with A, 21* 31, 66 (in the margin), Copt. Slav. Chrys. (comment.) Macar. Theoph., has added the words καὶ ἀληθινῷ . These words are, however, to be deleted. They are a gloss from 1Th_1:9.

Heb_9:17. μήποτε ] D* à * and Isidor. Pelus. iv. 113 (… οὕτω γὰρ εὗρον καὶ ἐν παλαιοῖς ἀντιγράφοις ): μὴ τότε .

Heb_9:18. Instead of οὐδʼ in the Recepta, we have, with Lachm. Bleek, Tisch. 1, 2, and 7, Delitzsch, Alford, to write οὐδέ , in accordance with A C D E L, 4, 44, 52, Chrys. Theodoret, Oecum.

ἡ πρώτη ] D* E* It.: ἠ πρώτη διαθήκη . Exegetical gloss.

Heb_9:19. Elz.: κατὰ νόμον . But the better attestation by A C D* L à *** 21, 47, 71, al., Copt. Basm. Chrys. ms. Theodoret, Theoph. requires the reading preferred by Lachm. Bleek, Tiseh. 1, and Alford: κατὰ τὸν νόμον .

In like manner is the article τῶν wanting in the Recepta before τράγων to be added, with Lachm. Tisch. and Alford, in accordance with the weighty authority of A C D E (D E, Aeth.: τῶν τράγων καὶ τῶν μόσχων ) à * 80, al. mult. It. Vulg. Theodoret, ms.

So, in place of the Recepta ἐῤῥάντισε here and Heb_9:21, we have, with Lachm. Tisch. and Alford, in accordance with all the uncials, to write ἐράντισεν .

Heb_9:24. The order of the words followed by Lachm. in the stereotype edition, as well as recently by Tisch. in the ed. 7 and Hebrews 8 : εἰσῆλθεν ἅγια , rests only upon the testimony of A à , 37, 118. In the larger edition of Lachm., therefore, this has rightly given place to the Recepta ἅγια εἰσῆλθεν .

Better attested than the Recepta ὁ Χριστός is the mere Χριστός (A C* D* à , al. [Cod. B in its original form extends only to συνείδησιν , Heb_9:14]), preferred by Lachm. Bleek, Tisch. 1 and 8, and Alford.

Heb_9:26. Elz. Griesb. Matthaei, Scholz, Bleek, de Wette, Bloomfield, Delitzsch: νῦν δέ . Better Lachm. Tisch. and Alford, in accordance with A C L (?) à , 37, 39, 40, Orig. Chrys.: νυνὶ δέ .

ἁμαρτίας ] A à , 17, 73. Lachm.: τῆς ἁμαρτίας . Against C D*** E K L, almost all the min. Orig. (once) al. mult.

Heb_9:28. οὔτως καί ] Elz. has only αὕτως . Against decisive witnesses (all the uncial mss., most min., many translations and Fathers).

After εἰς σωτηρίαν , Lachm. in the stereotype edition had added, with A, 31, 47, al., Syr. Philonex. Slav. codd. Damasc., the words διὰ πίστεως . Rightly, however, has he deleted them in the larger edition. The addition is a complementary gloss, which has against it the testimony of C D E K L à , many min. versions, and Fathers, and betrays its character as a gloss by its changing position (Arm. 27, 31, 57, 61, al., have it before εἰς σωτηρίαν ).