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humanity of Christ holding out the promise of the unity of men and of Creation in man.

The tense of kathrtivsw does not mark any point in time. The divine act is supratemporal (comp. Heb. 1:2 e[qhken ). The words are the confession of the Christ at each moment of His entrance on a fresh stage of His historic work.

The verb katartivzein suggests the thought of the ‘many members’ fitly framed together for varied and harmonious service. The body of man, like ‘the world’ itself (Heb. 11:3 kathrtivsqai tou;" aijw'na" ), consists of parts which fulfil different functions and contribute in their measure to the effect of the whole. These require to be brought into due relation in the individual by discipline and help (1 Thess. 3:10; Gal. 6:1; Heb. 13:21; 1 Pet. 5:10); even as the individuals have to be duly brought together in the Christian society (1 Cor. 1:10; 2 Cor. 13:9, 11), through the work of the appointed ministry (Eph. 4:12).

Heb. 10:6. oJlokautwvmata ... oujk eujdovk. ] For the construction with acc. compare Matt. 12:18 o}n (not eij" o{n ) eujd. (from LXX.); and so not unfrequently in LXX.

In N. T. eujdokei'n is commonly found with ejn : Heb. 10:38 (LXX.); Lk. 3:22; 2 Cor. 12:10: and it is also found with inf. : Lk. 12:32.

JOlokauvtwma , which occurs again in Mark 12:33, is the habitual

rendering in LXX. of hl;[o , H6592, ‘that which ascends,’ i.e. in the flame to

heaven, rather than to the altar.

The phrase peri; aJmartiva" is used as a compound indeclinable noun:
e.g., Lev. 7:27
ou|to" oJ novmo" tw'n oJlok. ... kai; peri; aJmartiva" ....
Heb. 10:7.
tovte ei\pon ...] then said I ...at the time when the Divine Will was made clear: when it was seen that no eucharistic offerings could satisfy the divine claim to grateful service; and no expiatory offerings do away with sin.


h{kw ] I am come , not ‘I will come’ or ‘I come.’ Obedience is immediate and complete. This sense of the will of God was, as it were, the Master's call in the heart, and the servant's answer was in the new connexion: ‘ Here am I ’ (Is. 6:8).

For h{kw compare John 8:42; 1 John 5:20; Heb. 10:37. ejn kef. b. g. ] Vulg. in capite (O. L. volumine ) libri. The interpretation of

the original ( yl;[; bWtK; rp,seAtL'gIm]B ejn eijlhvmati b. Aqu.) is uncertain.

Perhaps the simplest rendering is: in the book-roll (the roll of the Law) a law is written for me , which lays down perfectly my duty. The King acknowledges a definite standard of the will of God, before He undertakes to aim at fulfilling it. The peri; ejmou' of the LXX. is not inconsistent with this sense. The Law which foreshadowed the duties of a King of Israel ( peri; ejmou' ) was the rule of the King's life. Here the reference appears to be quite general: John 5:39.

The word kefaliv" is of difficult interpretation. It is generally supposed that the word, which was used for the capital of a shaft, was applied to the little knobs ( cornua ) at the ends of the stick round which the roll was wound, and then to the roll itself. But it does not appear that any example of this sense of the word is found. Others think that the sense of ‘roll’ was derived

from the Rabbinic usage of lp'q] ‘to roll,’ ‘to fold’ Buxtorf, Lex. Rabb. p. 2090);

but no instance of the application of the word to a manuscript roll is quoted.


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