tion, that any prophecy whatever should be understood as having regard
to this dispensation, as there would be to this being so understood ;
consequently, there is sufficient reason why this should be understood
as the apostle has explained it, unless we reject altogether the idea,
that any truly prophetic declarations of such a nature can and do
exist.
COMMENTARY ON HEB. VIII. 8. 413
'l?ov fifjiepat KO.IVYIV, behold the days are coming, saith the
Lord, when I will make a new covenant with the house of Israel and
with the house of Jtidah. 'Icov corresponds to the Hebrew H^Pf and
is used to excite the particular attention of the persons who are addressed,
to any thing or subject. It is Hebraism, and not of classic usage ; at
least not in any measure so frequently employed in the classics, as by
the writers of the New Testament. 'I2ov is accented on the ultimate,
to mark it as an adverb, and to distinguish it from t&>v 2. aor, imp. of
the verb c'tSw.
'HjLte'pcu i^nvTCLt is equivalent to the Hebrew DW3, D 1 ^ which is
used indefinitely for any future period, whether near or remote. The
simple meaning of the expression is, " At some future period I will
make," &c.
'ETTI TOV OIKOV 'l<rpari\ Kal iirl TOV OIKOV 'Iova, i. q. in Hebrew
/Np^P) m-IJT JV3-, i. e. house, family, tribe, or nation of Judah
and Israel. The meaning is, with all the twelve tribes, i. e. the whole
of the Hebrew nation. 'Evrt TOV OIKOV, i. q. CTTI r$ ou-w, see Wahl's
Lexicon on iirt, No. 8. a. In the Septuagint, the passage reads, Kal
T(f o'lKy 'lopajfX Kal TW O'IKO) Tou^a diaStjKriv Kaivi}v.
is commonly employed by the LXX., in order to translate
The general idea of StaSr'iKrj is, disposition or arrangement of
any kind, or in regard to any matter ; from the verb mrf$i/p, to dis-
pose of, to arrange. Hence, it is sometimes employed by classic writers,
in the sense of fcedus, compact, or covenant between two parties ; but
not so in the New Testament. Like the Hebrew JT"}3. ? (to which,
according to the usus loquendi of the New Testament, it generally cor-
responds,) it often means law, precept ; even particular precept, as in
Acts vii. 8, the precept of circumcision ; in Rom. ix. 4, at faaSijKat, the
tables of the law, i. e. the ten commandments ; compare Deut. iv. 1,3,
where IVQ is explained by D'HIIH <mtyy the ten commandments ;
: T ; v v -;
compare also Deut. ix. 9. 11. So Heb. ix. 4, Kifiurbv r/e dia$$n|c* the
ark which contained the $iaSfii:r)v, i. e. the two tables of the ten com-
mandments, (i. q. nJJT~JT"]2L VnN, Numb, x, 33 ;) and afterward, in
the same verse, ca TrXckeg rijc &tti$fci)c, the [stone] tablets containing
the ten commandments. The general idea of law, precept, statute, is
very commonly annexed to /YHIl in Hebrew, where the Septuagint
renders it by ^mSi/c/j ; e. g. Exod. xix. 5, et al. ssepe. Both in classic
authors, and in the New Testament, it has also the meaning of last will,
testament; e. g. Gal. iii. 15. Heb. ix. 16, 17.
414 COMMENTARY ON HEB. VIII. 9.
Most frequently of all, is JT")2L in the Old Testament, and Ztafyxy
in the New, employed to designate a promise, compact, or agreement
on the part of God with his people, that, on condition of doing thus
and so, blessings of such and such a nature shall be bestowed upon
them. It comes, in this way, very commonly to designate the whole
Jewish economy, (as we call it,) with its conditions and promises ; and
by the writers of the New Testament it is employed, in a similar way, to
designate the new economy or dispensation of Christ, with all its con-
ditions and promised blessings. Thus, rj TraXata or Trpwrr] SiaSijKT]
means, t he Jewish dispensation ; and ?/ Katvii SiaSt'iKi) means, the Chris-
tian dispensation. The idea often annexed by readers to the word cove-
nant, viz. mutual compact, and a quid pro quo in respect to each of the
parties, is not the scriptural one. The meaning altogether predominant
is an arrangement on the part of God in respect to men, in consequence
of which certain blessings are secured to them by his promise, on con-
dition that they comply with the demands which he makes, i. e. obey his
precepts. Aia>/ki?, then, embraces both precept and promise ; and may
be used for either, or for both at the same time, pro re natd ; and it
often is so used in the Old Testament, and also in the New.
In our text, SiaSiiKnv Kaivfiv means, a new arrangement or disposition
made by Christ, i. e. one which has, in some respects, new conditions
and new promises.
Ver. 9. Ou Kara r^v ^la^fjKnv, K. T. \. This clause is explanatory of
the word icatv^v in the preceding verse. The meaning is, " The covenant
which I will make, at a future period, with the Jewish nation, (i. e. the
dispensation under which I will place them,) shall be different from that
which I made, when I brought them out of Egypt."
'Er fjplpa eTTi\afiofjir'ov pov riJQ )(pO aurwr, Heb. DTQ ^(P^n"T D^2.
Xapoc, in the genitive, is governed by the force of i-rrl in composition
with Xa/3oyuvou ; so 7ri\a/i/3avf iv rrjQ x t P^ to ^ a ^ e ty the hand, to
lead, fyc. 'EfrtyayeTj/, to bring or lead out, etc TO being understood
before the infinitive here. Both words together mean, assisted or helped
to come out. This clause is added by the writer, in order to show
plainly, that he means the &a3?/o?"> which was made when Moses led
the Israelites out of Egypt, through the wilderness, toward Canaan.
*Ort avTol OVK kvi\itivav kv ry dtaSrjKrj JJ.QV, because they did not keep
my covenant. The Hebrew is, W"13TJ"M ! H3rT n&Jl "IttfN because
: v - T v -;>
they violated my covenant, i. e. failed to perform the conditions on which
I promised to bestow blessings upon them. The Greek OVK eylptirav ie
COMMENTARY ON HEB. VIII. 10. 415
a version ad scnsum, but not ad literam. MeVw or eju^tVw means,
among other things, to persevere, to be constant, to continue firm, or
stedfast in any thing;. The Greek expression, OVK ivip.it.vav is softer
than 11311 ; and as OVK iptivav conveys, for substance, the same idea
as VlDIlj we may well suppose it was preferred to a stronger expression
by the writer of our epistle, while he was addressing himself to his Jew-
ish brethren. "On OVK ivlpeivav assigns a reason why a new covenant
was to be made, viz. because the old one is broken, and because it has
not been kept on the part of the Jews, and will not be kept, therefore a
new one, on different conditions and with better promises, shall be made.
K^yw j/jueX/jo-a avrtiv, Hebrew Dl *Pf?S2 ^^.1, (English Version)
although I was an husband to them ; Gesenius, although I was their
Lord ; both according to a sense of 7^3, which is a usual one. But
that the Septuagint have given a correct version here, and the apostle
properly adopted it in our text, is very probable. The Arabic V
C? ^2^ ) means > * ^ath, to reject with loathing ; see Castell Lex. on
' / /
J*f . In this sense, it is probable, 3, 7^3. is used in Jer. xxxi. 32, and,
as some think, in Jer. iii. 14. So Abul Walid, Joseph Kimchi, and
Rabbi Tanchum, understood the word in ch. xxxi. 32 ; and in like
manner many modern critics. The Greek ^f'Xr/o-a means, to neglect,
to disregard, to treat with neglect, and is, (like OVK iveueivav} a
softer expression than the corresponding Hebrew one, while it conveys
for substance the same idea. The Septuagint, in their rendering of
3. \TP^i appear to have preserved an ancient meaning of the word
t * "" T
7^, the correctness of which the Arabic is a pledge for, at the present
time.
The disregarding, or treating with neglect (r/^e'Xco-a,) here spoken
of, has reference to the various punishments inflicted upon Israel for
their wickedness, instead of the blessings which they would have re-
ceived, had they been obedient.
Ver. 10. "On avrri fj tkaS^oj . . . Kvpiog, but this is the covenant
which I will make with the house of Israel, after those days, saith
the Lord. "On but, so the Hebrew ^D, Ps. xliv. 23 ; cxxx. 4. Job
xiv. 16, al. The Lexicons are imperfect in regard to this word, Otfcw
'IffparjX, house of Israel in this verse means, the Jews in general, the
Israelitish nation, for so the whole nation is often named, in the Old
Testament and in the New.
fjiov els ~i]v Siavoiav ctvrwv, / will put my laws upon their
416 COMMENTARY ON HEB. VIII. 11.
mind, Hebrew D-l"]p2. For ioue, the Septuagint has &ov
meaning, I suppose, deeply infix. This sense of SiSwpi comes from the
Hebrew |0 ; see Wahl on t)tw/zi , No. 8. Ai^ovc, like the present
participle in Hebrew, is used for the future ^wo-w. To place or put
laws upon their minds, of course means to inscribe or engrave them,
as it were, i. e. deeply to infix them. Kcu ITTI KapSiae avrwv eViypa^w
CIVTOVG, and I will engrave them upon their hearts, or, inscribe them
upon their hearts ; an expression parallel to the preceding, and of the
same import. The meaning of both is, I will give them a lasting spirit
of obedience to my laws, so that they will no more violate them as they
have done ; i. e. the new covenant shall be distinguished from the old,
by a higher and more permanent spirit of obedience in those who live
under it.
KCU liffonai avTo'tQ . . Xaov, and I will be their God, and they
shall be my people ; i. e. I will grant them peculiar protection and
blessings, and they shall be peculiarly obedient and devoted to me.
Compare Rev. xxi. 3, 4. 7. Zech. viii. 8. For the meaning of the
Hebrew idiom, tc Qebv and elgXabv, see on Heb. i. 5.
Ver. 11. Kai ov p) didaZovcrtv .... icvpiov, no one shall teach his own
fellow -citizen, nor any one his brother, saying, Know the Lord. For
TOV TroXtrr/v, various manuscripts and editions have TOV TrXnffiov. The
original Hebrew is, W$ Ity VTD^. fcS WlN'/lN ttfW ! n;n~JlN which,
interpreted agreeably to a well-known Hebrew idiom, means simply,
one shall not teach another ; for IC^N and JjTj as well as ttftfc and 1TTN
simply denote each other, or one another, when thus coupled together
Toy T-oXirnv, in our text, corresponds to the Hebrew VTJjn ; and thi
word the Septuagint almost always render by nX-naiov. This is th
ground, probably, why the reading TrXnfflov has been preferred by Ben
gel, Carpzoff, and some other critics. But TroXirnv is in the best manu
scripts ; and Wetstein, Griesbach, Matthias, Rosenmiiller, Knapp, Hein
richs, Tittmann, and others, prefer it. The Septuagint, moreover, ren
der jn by TroXtYr/c, in Prov. xi. 9 ; xxiv. 28. Whether, however
ffiov or ifoKirriv be adopted, the sense is not changed. The meanin
of the whole phrase, is simply what the Hebrew idiom allows it t
signify, viz. " One shall have no need to teach another." The repe
tition of the sentiment, by TOV TroXirrjv avrov and ruv ah\<j>bv avrov
belongs merely to the poetic parallelism of the original Hebrew, whic
expresses the same thought in two different ways, as is constantly don
by the synonymous parallelisms of the Old Testament,
COMMENTARY ON HEll. VIH. 12. 4 ' 7
"Ori irai'reg . . . /icyaXow airwj', ybr aZ/ shall know me, from the
least to the greatest, i. e. all of whatever rank or condition, high or
low, rich or poor all classes of people, shail have a knowledge of God.
MiKpou and jjieyaXov here refer to condition, rather than age.
The writer does not mean that religious instruction will be altogether
superseded, when the happy period arrives of which he speaks ; but
that, inasmuch as the laws of God will be infixed upon the hearts of
his people, and engraven upon their minds, none will be ignorant, as
in former times, of his true character and the requirements of his law.
The words are not to be urged to a literal explanation. The meaning
of the whole plainly is, that the knowledge of true religion, or of God,
should become universal, under the new covenant, so that no one might
be found, who could properly be addressed as knowing nothing of the
true God. The implication, moreover, contained in this, is, that under
the old covenant many had been thus ignorant ; a fact highly credible,
considering the frequent lapses of the Jews into a state of idolatry.
Ver. 12. "On 'IXewc; evouat. . . . en, for I will be merciful in respect to
their iniquities, and their sins and their transgressions will I remember
no more. "IXewe, propitious, mild, clement, governs the dative rate
au-('atc, and (like rf?Dtf to which it corresponds) designates the idea of
readiness to pardon, or, to deal mildly with offenders.
TcDy avopi&v CLVTUV is not in the Hebrew, nor in the common Septuagint,
nor Vulgate, Syriac, Coptic, Ethiopic. The Hebrew has only D/lKZOn^
to which TWV ayuctpnwv cu/rwv answers, in our text. It is difficult, or rather
impossible, now to determine whether ro>v avofju&v avrtiv was originally
inserted by the writer of our epistle, or crept in afterwards from some
edition of the Septuagint which contained it. But whether it be
admitted or excluded, it makes no difference in the sentiment of the
passage ; the first clause of which is the first member of a poetic parallel-
ism, to which the second clause corresponds, echoing the same senti-
ment, "IXewg elvai ra7t; aStKiale means, to be forgiving, ready to pardon ;
and ov fj.t>YicrdfjvaiTa>v avofjLi&v means, to pass sins by unpunished, to treat
offenders as though their sins were forgotten. The expression applied to
God, is altogether anthropopathic ; but so are most other expressions
which speak of him as acting in relation to such subjects.
Thus far the quotation from Jeremiah, in order to prove that a new
covenant, better than the Mosaic one, was to be made with the people of
God. The writer now adds, as a comment on what he had quoted -
2 E
418 COMMENTARY ON II KB. IX. 1.
Ver. 13. 'Ey r> \eyeiv .... Trpijjrrjv, in saying a new [covenant,] fie
represents the first [covenant] as old. Of course, if a new one is to
take the place of the former one, the former is considered as obsolete.
Il7raXa/ti>K", like the Hebrew Piel and Hiphil, means to represent a thing
as old, or, as superannuated; for in no other sense did the words just
quoted make the former covenant old.
Now follows the deduction of the apostle from this. To Se TraXaiov-
fjievov .... afyaviarpov, now that which has become old, and is advancing
in age, is near to dissolution. IlaXatow is more usually applied to things,
and ynpavKd) to persons. The use of two synonymous words here, serves
merely to strengthen the representation, and is equivalent to saying,
" That which is very old."
'A0avt<r//oi>, literally, disappearing, vanishing. Applied to a law or
dispensation, it means abolition or abrogation. The argument of the
writer is thus : " What is very old is near dissolution ;" but the prophet
Jeremiah has represented the former covenant as Treira\a.iov^ivr]v ;
therefore it is near dissolution, or, it is about to be dissolved or
abrogated.
CHAPTER IX.
For an illustration of the course of thought and reasoning in this
chapter, see above, p. 351, seq.
Ver. 1. El)e p.ev OVK KOI rj Trpwrr) . . . KotrpiKov, moreover, the first
[covenant] also had ordinances of service and a sanctuary of a worldly
nature. Qvv, a sign of transition here, for a new subject is introduced.
The force of KOI here, is not easily described. I join it with el^e thus,
" Besides what I have said about the first covenant, let me add, that
etX /cat, it also had ordinances," &c. All three particles, p.ev olv
KCLI, might be rendered, and besides, and farther, and I may add, &c. ;
but I prefer the manner in which I have rendered them. As to ptv, it
is the mere sign of protasis ; see below, on ver. 11.
'II TTpwrn, i. e. cUa$>/K:?7, compare ch. viii. 6, 7, 13 ; not >/ irpurri trKnvij,
as some critics have supposed.
Ai/caiwyitara \arpdag means, a service arranged, conducted, by rules
or ordinances. Aarpeia designates the public service of the temple of
tabernacle ; and iceuw/zara, the rules or precepts which regulated it
COMMENTARY ON HEB. IX. 2. 419
Ayiov usually means sanctuary or holy place, in a general sense, and
BO it may be taken here, viz. for the whole temple. But it may also
be understood, as referring to that spacious apartment of the temple,
in which the various articles of sacred furniture were placed that are
immediately mentioned, which, however, is called by the writer, ayta,
in ver. 2. If it be the same as ayta, it is distinguished from ayta
j.yiuv, in the third verse ; which means the apartment behind the veil,
where the ark, &c. were deposited. KooyuKov (from Kocrjuoe) means,
pertaining to this world, of a terrestial nature, i. e. material, the
opposite of ov xetpoTToiriTov in ch. ix. 11, 24, and i. q. \sipoTroirirov ; the
opposite also, of 'lepovyaXrip eTrovpanog, ch. xii. 22; compare Rev.
xxi. 2. Some critics have explained KOOJJUKOV by formosum, illustre,
because Koa^og sometimes signifies ornatus,elegantia. But the adjective
which designates the meaning correspondent with these significations,
is KofffjLLog, and not KOffpiKog.
Ver. 2 . Snjj/j) yap . . . Trpwr/7, for an outer tabernacle was con-
structed. SKTJVJ) evidently means here, only one apartment of the tepov
or sacred building ; compare ver. 3, where another trKnvr) is described.
'H Trpwrr) means, that which first presents itself, viz. to the worship-
per as he enters the outer court of the building ; therefore outer crKnr^
or apartment, the most holy place being the inner one. We might
expect, according to the rules laid down by grammarians concerning
the Greek article, that either ttKi\vri would have the article, or Tr/owrr/
would omit it. Constructions, however, of the same kind as ffKnvrj /
irp^rrj are frequent in the New Testament; e. g. Rom. ii. 9.
TOV epyaofj,vov; ch. ii. 14, e'S'vr/ ra .... p.r) iyovra ; ch. v. 5,
TOQ ayiov TOV SoSevros. See Rom. viii. 33, 34. 1 Cor. ii. 7. Gal. iii. 21.
1 Thess. i. 10. 1 Tim. vi. 13. 2 Tim. i. 8, 9. 14. Heb. vi. 7, &c. See
Gersdorf s Beitrage, p. 355, seq. It happens in this case, (as in regard
to most of the definite rules laid down about the use of the Greek
article,) that investigation shows the principle assumed to be by no
means uniform, and that the Greek writers were less regular in regard
to this matter, than the grammarians would fain have us believe. For
the dimensions, &c. of the various o-njval, or apartments of the temple,
see 1 Kings vi.
'Ev y fj re. \v^yia .... oprwv, in which [apartment] was the candle-
stick, and the table, and the show-bread. For a description of the
candlestick, see Exod. xxv. 31 39; xxxvii. 1724. The Hebrew
word anjswerijag to \vyvia, is fn\3D. The rpawe^a is described in
T
420 COMMENTARY ON HLB. IX. 3.
Exod. xxv. 2339. The design of the table was, that the bread which
was consecrated to the Lord might be placed upon it. IIpoS^o-ic ru>v
apTtt)v, the exhibition of the bread, viz. before Jehovah, is described
in Exod. xxv. 30, and Lev. xxiv. 5 9. The earlier Hebrew name
was D*03n Df"6 presence-bread. It is also called UTfo ^"W and
. T - j v v> J v v ' ;:">
rn^JTDTT DH 7, the arrangement of bread, or, the bread arranged, in
reference to the manner in which it was exhibited upon the table ; see
Lev. xxiv. 5, 6.
The altar of incense is omitted in this catalogue of sacred utensils ;
as it is omitted in the draft for building the tabernacle by Moses, in
Exod. xxv. But it is mentioned in Exod. xxx. 1, and xxxvii. 25 28 ;
xxxv. 15. So also the altar of burnt-offering is omitted, in Exod. xxv.
although it is mentioned in Exod. xxxv. 16 ; xxxviii. 1 ; and many
other utensils of the tabernacle also are omitted in Exod xxv. which are
mentioned in Exod. xxxv. Our author expressly says (ch. ix. 5,) th it
he shall not attempt to mention all the particulars of the sacred
apparatus for the temple service.
"Hrte Xeycrcu ayta, which is called ayta, i. e. tfcflp, t^JjpD^ the
holy place, the sanctuary ; a different apartment in the tepov or sacred
enclosure, from the ayta aytW mentioned in ver. 3. "Ayta in our text,
is plural ; for the singular feminine is written ayta, (with the accent on
the penult.,) not ayta. The writer means to say that ^ <m?v>/ Trpurrj ;
the outer apartment, of the temple, was called ctyta. The plural is
used here in order to designate one apartment in the temple, just as
it is in uyta aytW (not ayta aytwv,) ver. 3; and both are conformed
to a usage that is common in Hebrew, which not unfrequently employs
the plural to designate the sanctuary. E. g. Ps. Ixxiii. 17, /N'^'TpE
i. e. ayta Qeov. Ps. Ixviii. 36, ^P^H??* ayta aov. Lev. xxi. 23,
^IjpD ayia pov, &C.
Ver. 3. Mera Ss. TO Stvrepov KaraTreraffua, and behind the. second veil.
A description of this veil is given, in Exod. xxvi. 31 33; xxxvi. 35,
36. As the inner veil is here called Sev-epov, the necessary implication
is, that there was a irputrov also, and accordingly we find it described
in Exod. xxvi. 36, 37; and Exod. xxxvi. 37, 38. The Hebrew name
of the inner veil (which separated the most holy place from the ayia
or common sanctuary,) is DD"1D ? as given in Exod. xxvi. 3133, and
in the corresponding Exod. xxxvi. 35, 36 ; also Lev. xvi. 2. The Hebrew
name of the outer veil, which served as a door for the tabernacle, i, e.
which covered the entrance passage to the first ay toy, is "]DD. The former
COMMENTARY ON HEB. IX. 4. 421
is called Karcnrlraa/jia by the Septuagint, (as the apostle calls it in our
text.) in Exod. xxvi. 31. 33. Lev. xvi. 2. Exod. xxxvi. 35, and also
by the evangelists, Matt, xxvii. 58. Mark xv. 38. The latter, both
KarairETacrfjia and iiriffiraarpov, in the passages connected with those just
cited. There was a third external covering or curtain for the taber-
nacle, (called J"lty v T, HJPT, in Exod. xxvi. 1, 2. seq.,) which Dindorf
says was a third veil ; but* which, manifestly, Paul does not reckon
to be such ; nor Moses, in the passages above cited.
^Ki]VYi ft \eyofjievr} ayta uytW, the apartment which is called the holy
of holies, i. e. the most holy place, i. q. D'^'JjTT tHp ? a common
form of expression in Hebrew, in order to denote intensity. In regard
to / Afyo^eVr/, after ovcjjv^Vithout the article, see on rj Trpwrvf above.
liareffxevaffSri is understood after aKr]vri ; see in ver. 2, where it is
expressed. The inner sanctuary was called most holy, because there
was the ark of the covenant, the mercy seat, &c. ; and there the pre-
sence of Jehovah, (which the Jews in later times called JiyD^.j
was peculiarly manifested, so that this was regarded as his particular
dwelling place, il^tyD.
Ver. 4. Xpvarovv e^owa Svjjuarfipiov, containing the golden censer.
See EXCURSUS XVI.
Kcu TI}V Ki(3b)Tov .... xpvffta), and the ark of the covenant, covered
on every part with gold. Kt/3wroc was a coffer or chest, made of
wood, and covered with laminae of gold ; a description of which is
given in Exod. xxv. 10 16; xxxvii. 1 5. It is called the ark of
the covenant, because in*it were deposited the two tables of the cove-
nant, (TYH^ see on ^iaSrrjicrjv in ch. viii. 8. and compare Deut. iv. 1,'} ;
ix. 9. 11 ;) which tables are also called the two tables of testimony ^
i. e. of statutes, DYl^n, nhb ^itf, Exod. xxxi. 18. Both the terms
,fV"13, and JTnj^ plainly mean, laws, statutes, or precepts, in this case,
and both refer principally to the ten commandments ; see 1 Kings
viii. 9, and Deut. x. 1 5. 2 Chron. v. 10 ; vi. 11.
'E>' % arafJivoQ X9 V<T ^ '^ovaa TO fj-avvcL, in which [ark] was a golden
pot containing the manna. The fact to which this alludes, is described
in Exod. xvi. 32 34 ; where the <rra/zvoe is called simply JT]232{
that is, pot, urn, vessel for safe keeping. Nothing is said, in-
deed, of its being golden in the Hebrew; but the Septuagint render
/Ij)^2t 7 by ffTapvov ^vaovv. Of the fact that it was so, no one will be
disposed to doubt, who reads a description of the furniture of the
most holy place, and finds that almost every thing Avithin it was either
422 COMMENTARY ON HEB. IX. 5.
pure gold, or was overlaid with gold : e. g. the ark, Exod. xxv. 1 1 ;
the mercy-seat, ch. xxv. 17; the cherubim, ch. xxv. 18; the pillars
and hooks for the veil that separated the inner sanctuary from the
other, ch. xxxvi. 31, 32. Who now can rationally suppose, that the
urn containing manna, and the censer used on the great day of atone-
ment, were not also golden ? See EXCURSUS XVII.
M<Wa ; see on this word, Rosenmiiller, on Exod. xvi. 15 ; where the
various derivations of the word are considered ; the various species of
manna described ; and the fact shown, that the supply of this food
for the Israelites in the wilderness, was understood, by the writer of