(O. L. constitutiones ) culturae. The word dikaivwma occurs again in a similar sense in Heb. 9:10. Dikaivwma expresses the result, as dikaivwsi" expresses the process (Rom. 4:25; 5:18), corresponding to dikaiou'n , to make right (righteous) in the widest sense. Two main meanings at once arise as the object of the verb is a word or a deed. The dikaivwma may be that which is declared right, an ordinance or a sentence pronounced by an authoritative power; or that which is rightly done, righteousness realised in act. There is
the same twofold meaning in the word judgment ( fP;v]mi , H5477) in the O. T.
which is constantly rendered by
dikaivwma
in the LXX. It may be further noticed that an obligatory ordinance viewed from another point of sight often becomes a claim. For the use of the word
dikaivwma
in the N. T. see (1)
to; dikaivwma
the ordinance, regarded as requirement: Rom. 1:32; 8:4. (2)
ta; dikaiwvmata
of special ordinances: Luke 1:6; Rom. 2:26; Heb. 9:1, 10. (3)
dikaivwma
a sentence or act fulfilling the claims of righteousness: Rom. 5:16,
18. (4)
ta; dikaiwvmata
of special acts of righteousness: Apoc. 15:4; 19:8. The gen. which is connected with
dikaivwma
may either express the authority from which it springs (Lk. 1:6
dik. tou' Kurivou
: Rom. 8:4); or the object to which it is directed, as here: comp. Ex. 21:9
to; d. tw'n qugatevrwn
; 1 Sam. 2:12
to; d. tou' iJerevw"
; 8:9; 10:25
to; d. tou' basilevw"
.
For latreiva compare Additional Note on Heb. 8:2. tov te a{g. kosm. ] and its sanctuary, a sanctuary of this world ... Vulg. et sanctum saeculare. Euthymius reads and interprets tovte a{gion kosmikovn (so arm. ): tovte de; ajnti; tou' pavlai, o{te ejkravtei, nu'n ga;r oujk e[cei . The peculiar form of expression is chosen in order to recognise the familiar and characteristic place of the Mosaic worshipthe Holy placeand at the same time to distinguish it from its antitype (comp. 7:24; 1 Pet. 4:8). The conjunction te is rarely used by itself in the Epistles: Heb. 1:3 note; 6:5; 12:2; Rom. 2:19; 16:26; 1 Cor. 4:21; Eph. 3:19. It marks something which is not regarded as distinct from and coordinate with that with which it is connected, but which serves to complete the fulness of one main idea.
The singular to; a{gion in the sense of the sanctuary is not found
elsewhere in the N. T. It occurs not unfrequently in the LXX. for vD:q]mi , H5219
(Num. 3:38; Ezek. 45:4, 18; 48:8) and for vd<q&o , H7731 (Ex. 26:33 & c.)
without any obvious law. Here it appears to give naturally the general notion of the sanctuary without regard to its different parts.
It is not unlikely that the predicative force of kosmikovn reaches back to dik. latr. had ordinances of divine service and its sanctuary, both of this world.
The word kosmikov" occurs elsewhere in the N. T. only in Tit. 2:12 (comp. Didache8 11.11).
The thought which it conveys here is otherwise expressed under a different aspect by ceiropoivhto" (Heb. 9:11, 24; comp. 8:2). The opposite is given in v. 11 ouj tauvth" th'" ktivsew" .
The Mosaic sanctuary was not only on earth ( ejpivgeio" ), as opposed to in heaven ( ejpouravnio" 9:23; 8:5; 11:16), but it partook of the nature of the world, and was therefore essentially transitory.
There does not appear to be any reference to the familiar thought that the Tabernacle was a symbol of the world, though this interpretation has