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Lawgiver himself.

And—so fearful was the appearance—Moses said ...The parenthesis (see 12:17) is in the style of the writer. The variety and living fulness of the vision presented to Moses is expressed by the form to; fantazovmenon . The word fantavzesqai occurs nowhere else in the N. T. Comp. Wisd. 6:17 (Matt. 14:26 favntasma ).
e[kfobov" eijmi ...] Similar words were used by Moses in connexion with the worshipping of the golden calf Deut. 9:19; but it is hardly possible that the writer of the Epistle transferred these directly to the scene at the giving of the Law, when the fear was due to circumstances essentially different. It is more likely that he refers to some familiar tradition in which the feelings of Moses were described in these terms.

( b ) The position of Christians (Heb. 12:22-24). The view which the Apostle gives of the position is marvellously full. The arrangement of the details is beset with great difficulties; but, on the whole, that which is most symmetrical appears to be the best. Thus the clauses are grouped in pairs
proselhluvqate
Siw;n o[rei, kai;
povlei qeou' zw'nto", jIerousalh;m ejpouranivw/
: kai; muriavsin ajggevlwn panhguvrei, kai; ejkklhsiva/ prwtotovkwn, ajpogegrammevnwn ejn oujranoi'" : kai; krith'/, qew'/ pavntwn, kai; pneuvmasi dikaivwn teteleiwmevnwn , kai; diaqhvkh" neva" mesivth/, jIhsou', kai; ai{mati rJantismou', krei'tton lalou'nti para; to;n {Abel .

According to this arrangement the development of thought may be presented in the following form:

I. The Christian Revelation seen in its fulfilment: from the divine side (Heb. 12:22, 23 a).

( a ) The scene.

( a ) The Foundation. ( b ) The Structure.

( b ) The persons.

( a ) Angels. ( b ) Men.
II. The Christian Revelation seen in its efficacy: from the human side

(12:23 b, 24).

( a ) The judgment: earthly life over.

( a ) The Judge. ( b ) Those who have been perfected. ( b ) The gift of grace: earthly life still lasting.

( a ) The Covenant. ( b ) The Atonement. There is, it will be noticed, a complete absence of articles. The thoughts are presented in their most abstract form.

Theodoret sums up admirably the contrasts between the Old and the New; ejkei', fhsiv, devo", ejntau'qa de; eJorth; kai; panhvguri" : kai; ejkei'na me;n ejn th'/ gh'/, tau'ta de; ejn toi'" oujranoi'" : ejkei' ciliavde" ajnqrwvpwn, ejntau'qa de; muriavde" ajggevlwn : ejkei' a[pistoi kai; paravnomoi, ejntau'qa ejkklhsiva prwtotovkwn


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