occasion when they fulfil them], to offer sacrifices...
This interpretation however does not completely explain the use of
kaqj hJmevran
. It might have seemed more natural to say
pollavki"
(Heb. 10:11). But here a new thought comes in. The daily work of the Priests was summed up and interpreted by the special High-priestly work of the Day of Atonement. The two parts of the daily sacrifice, the priestly (High-priestly) Minchah (meal- offering) and the lamb (the burnt-offering), were referred to the needs of the priests and of the people respectively. See Philo,
Quis rer. div. haer.
§ 36 (i.
p. 497 M.):
ta;" ejndelecei'" qusiva" oJra'" eij" i[sa dih/rhmevna", h{n te uJpe;r auJtw'n ajnavgousin oiJ iJerei'" dia; th'" semidavlew" kai; th;n uJpe;r tou' e[qnou" tw'n duoi'n ajmnw'n ou}" ajnafevrein dieivrhtai
.
And as the High-priests took part in the daily sacrifices on special occasions, Jos.
B. J.
5.5, 7, or at their pleasure (Mishna,
Tamid
7.3), they were said both by Philo (
de spec. legg.
§ 23, 2.321 M.) and by the Jewish Rabbis to offer daily: Delitzsch,
Ztschr. f. d. luther. Theol.
1860 ff. 593 f. The passage of Philo is of considerable interest. He is dwelling upon the representative character of the High-priest. In this respect, he says:
tou' suvmpanto" e[qnou" suggenh;" kai; ajgcisteu;" koino;" oJ ajrciereuv"
ejsti
...
eujcav"
...
kai; qusiva" telw'n kaqj eJkavsthn hJmevran kai; ajgaqa; aijtouvmeno" wJ" uJpe;r ajdelfw'n kai; gonevwn kai; tevknwn
...
Comp. Eccles. 45:14 qusivai aujtou' ( jAarwvn ) oJlokarpwqhvsontai kaqj hJmevran ejndelecw'" div" . v. 16. Ex. 30:7; Lev. 6:20 ff.; Jos. Ant. 3.10, 7.
Under this aspect the daily sacrifices were a significant memorial of the conditions of the High-priestly intercession on the one Day of Atonement. It may be added that in this connexion the variant
ajrciereuv"
in 10:11 is of considerable interest.
o}" oujk e[cei
...] This, which is the chief characteristic of the new High- priest, is not given in a participial clause, but as a substantive statement
(
toiou'to"
...
o}" oujk e[cei
).
e[c. ajn.
...
ajnafevrein
] Lk. 14:18; (23:17). The phrase is not in the LXX.
oiJ ajrc.
] the High-priests who belong to the system under discussion.
(
provteron
)......
e[peita tw'n tou' laou'
] Latt.
deinde pro populi.
This was
the order on the great Day of Atonement: Lev. 16:6 ff.
ajnafevrein
] The Hellenistic use of this verb for the offering of sacrifices occurs in N. T. in Heb. 13:15; James 2:21; 1 Pet. 2:5. Comp. Heb. 9:28; 1 Pet. 2:24.
The full construction of the word is ajnafevrein ejpi; to; qusiasthvrion (James 2:21).
In the LXX. ajnafevrein is the habitual rendering of hl;[h, in connexion
with the hl;[o , H6592 ( oJlokauvtwma ); and of ryfiq]hi in connexion with
hj'BezMh' in the Pentateuch.
It occurs very rarely in this sense for aybihe (2 Chron. 29:31 f.).
On the other hand prosfevrein is the habitual rendering of aybihe and of
byrIq]hi .
It is not used in the Pentateuch as a rendering of hl;[h, , though it does
so occur in the later books: Jer. 14:12; and for ryfiq]hi 2 Kings 16:15.
The full construction is prosfevrein tw'/ qew'/ ( kurivw/ ).