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Heb_9:2-5. Unfolding of the collective idea τὸ ἅγιον κοσμικόν , as regards its several essential component parts. That the author has before his mind the Jewish sanctuary in its original form, i.e. the Mosaic tabernacle, is evident alike from the expression σκηνή , as from the use of the aorist κατεσκευάσθη . That, however, he likewise thinks of this original disposition as still preserved in the temple of his day, is manifest partly from the present λέγεται immediately following, partly from the proposition: τούτων δὲ οὕτως κατεσκευασμένων … εἰσίασιν , Heb_9:6.
σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη ] for a tent was prepared (set up), namely, the first or anterior one (the fore-tent). σκηνή stands first as the general notion, and only acquires its nearer definition by the ἡ πρώτη afterwards brought in, without, however, our having, with Beza, Bloomfield, and others, to place a comma after κατεσκευάσθη . That σκηνὴ ἡ πρώτη is not to be combined immediately in one, as expressing the signification: “the fore-part of the tent” (so Valckenaer, who compares in ultimis aedibus, and the like; also Delitzsch), is shown—although such acceptation presents no grammatical difficulty—by the corresponding σκηνὴ ἡ λεγομένη ἅγια ἁγίων , Heb_9:3, whence it follows that the author is regarding the two divisions of the tent separated by the veil in front of the Most Holy Place as two tents.
πρώτη ] not temporal, but local.
κατεσκευάσθη ] namely by Moses, at the behest of God (comp. Heb_8:5).
ἐν ᾗ ἥ τε λυχνία ] sc. ἐστίν (not ἦν , Alford, Kurtz, against which λέγεται and Heb_9:6 are decisive): in which there is the candlestick (or lamp-stand). Comp. Exo_25:31-39; Exo_37:17-24; Bähr, Symbolik des Mos. Cultus, Bd. I., Heidelb. 1837, p. 412 ff. In the temple of Herod, too, there was, according to Josephus, de Bello Jud. v. 5. 5, vii. 5. 5, only one lamp-stand in the Holy Place, while in the temple of Solomon there were ten of them present; comp. 1Ki_7:49; 2Ch_4:7.
καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων ] and the table and the setting forth of the bread (or loaves), i.e. wherein is found the table, and the sacred custom is observed of placing thereon the shew-bread. Comp. Winer, Gramm., 7 Aufl. p. 590. Wrongly do Vatablus, Zeger, Jac. Cappellus, Grotius, Bengel, Bloomfield, and others explain ἡ πρόθεσις τῶν ἄρτων as hypallage or antiptosis for οἱ ἄρτοι τῆς προθέσεως . Yet more unwarrantably do Valckenaer (and similarly Heinrichs) maintain that ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων is equivalent to ἡ τράπεζα τῶν ἄρτων τῆς προθέσεως . According to Tholuck, Delitzsch, Alford, Maier, Kluge, and Moll, πρόθεσις is, like the Hebrew îÇòÂøÆëÆú , to be taken concretely, strues panum. But πρόθεσις never has the passive signification of strues. On the matter itself, comp. Exo_25:23-30; Exo_26:35; Exo_37:10-16; Lev_24:5-9; Bähr, l.c. p. 407 ff.
ἥτις ] sc. σκηνὴ ἡ πρώτη . Not conjoined with the mere ἥ , because the fact alleged is something which is familiar to the readers.
ἅγια ] Holy Place ( ÷ÉãÆùÑ ). So (as neuter plur.), not, with Erasmus, Luther, Er. Schmid, Mill, Whitby, Heinrichs, and others, ἁγία (as fem. sing.), have we to accentuate the word. It stands opposed to the ἅγια ἁγίων , Heb_9:3, and denotes the Holy Place, or the outer portion of the tabernacle, in opposition to the Most Holy Place, or the more secluded, inner portion of the same. Likewise with the LXX. and with Philo, the plural τὰ ἅγια in this sense is interchanged with the singular τὸ ἅγιον .
ἅγια , however, not τὰ ἅγια , is placed, because the author was less concerned about mentioning the definite name coined for the expression thereof, than about bringing out the signification which this name has.