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The passage is illustrated by the adaptation made of it to Melchizedek by the sect which regarded him as the divine ‘priest for ever’: eij" o[noma touvtou tou' Melcisede;k hJ proeirhmevnh ai{resi" kai; ta;" prosfora;" ajnafevrei kai; aujto;n ei\nai eijsagwgeva pro;" to;n qeovn, kai; dij aujtou', fhsiv, dei' tw'/ qew'/ prosfevrein, o{ti a[rcwn ejsti; dikaiosuvnh" ... kai; dei' hJma'" aujtw'/ prosfevrein, fasivn, i{na dij aujtou' prosenecqh'/ uJpe;r hJmw'n kai; eu{rwmen dij aujtou' zwhvn (Epiph. Haer. lv. § 8, p. 474). Compare also Iren. Haer. 4.17, 5.

For the full meaning of ajnafevrein comp. Heb. 7:27 note. Men in the fulfilment of their priestly work still act through their great High-priest. qusivan aijnev". ] Vulg. hostiam laudis. The phrase occurs in Lev. 7:12

( hd:wT jb'z< : comp. 22:29; Ps. 107:22; 116:17; [50:14, 23]), of the highest form

of peace-offering. The thank-offering was made not in fulfilment of a vow (

rd<n‡E , H5624), nor in general acknowledgment of God's goodness ( hb;d:n“ ,

H5607), but for a favour graciously bestowed. Comp. Oehler O. T. Theology
2.2f.

In this connexion dia; pantov" continually has a peculiar force. That which was an exceptional service under the Old Dispensation is the normal service under the New.

The Jewish teachers gave expression to the thought: R. Pinchas, R. Levi, and R. Jochanan said in the name of R. Menachem of Galilee: One day all offerings will cease, only the Thank-offering will not cease: all prayers will cease, only the Thanksgiving-prayer will not cease (Jer. 33:11; Ps. 56:13). Vajikra R. ix. (Lev. 7:12); and 27 (Lev. 22:29) ( Wunsche , pp. 58, 193). Comp. Philo, de vit. offer. § 3 (2.253 M.), on the offering of the true worshipper.

The word qusiva in Mal. 1:11 ( qusiva kaqarav ) appears to have been understood in the early Church of the prayers and thanksgivings connected with the Eucharist. Thus Doctr. Apost. 14.2 i{na mh; koinwqh'/ hJ qusiva uJmw'n is represented in the Latin by ‘ne inquinetur et impediatur oratio vestra.’ Comp. Apo c. 5.8.

At the same time the ‘first-fruits of God's creation’ were offered (Iren. 4:17, 5f.), and this outward expression of gratitude was also called qusiva . Comp. Just. M. Dial. 117. Immediately below acts of benevolence are included under the term ‘sacrifices.’
karpo;n ceilevwn ] The phrase is borrowed from the LXX. (paraphrase?)

of Hos. 14:3 ( Wnytep;c] : yrIp; , ‘as bullocks, our lips’). Another example of the

image occurs in Is. 57:19 ( : yIt-…p;c] byn§I ). Comp. 2 Macc. 10:7 u{mnou"

ajnevferon . oJmol. tw'/ ojn. auj. ] The revelation of God in Christ ( His Name ) is the source of all thanksgiving (1 Pet. 1:13). This illuminates, and is illuminated by, every object of joy.

The phrase oJmologei'n tw'/ ojnovmati does not occur again in the N. T. nor in the LXX. (not Jer. 44:26 (51:26)).

ejxomologei'sqai ( tw'/ qew'/ ) ( l] hd:/h ) ‘to make confession to, in honour,’

‘to celebrate, praise,’ is common in the LXX. Comp. Matt. 11:25; Rom. 14:11.

Heb. 13:16. At the same time spiritual sacrifice must find an outward expression. Praise to God is service to men.
th'" eujp. kai; koin. ] Vulg. beneficentiae et communionis , Syr. vg. compassion and communication to the poor. The general word for kindly


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