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The general meaning of ‘roll,’ however derived, is found elsewhere in LXX. Ezek. 2:9; 3:1 f.; 1 Esdr. 6:2; and in Aquila Is. 8:1 where the LXX. has tovmo" . Comp. Euth. Zig.: oiJ JEbrai'oi bibliva me;n kalou'si ta; suggravmmata, kefalivda" de; ta; eijlhtavria ( volumina )... eijlhtarivoi" ga;r ejnevgrafon kai; ouj teuvcesi tetragwvnoi" wJ" hJmei'" .

The Latin fathers, taking the translation in capite , were inclined to explain it of some special passage of Scripture, as Gen. 1:1; or Ps. 1; or of Lev. 1:3, as interpreted of Christ. Quidam intelligunt hic initium Genesis, ubi scriptum est In principio , id est in Filio, fecit Deus caelum et terram. Quidam primum Psalmum...Sed quia in his nihil de morte Christi praefiguratur...melius videtur intelligi de initio libri Levitici dictum...(Primas.).
tou' poih'sai ...] The shortening of the verse brings the purpose of the speaker into closer connexion with His coming. At the same time the Greek of the LXX. places that which God willed ( to; qevlhma ) in sharp contrast with that which did not represent His will ( oujk hjqevlhsa" ). The words in the original are

different ( Ún“/xr“ , T;x]p'j;Aalø ).

to; qevlhmav sou ] The will of God answers to the fulfilment of man's true destiny; and this, as things actually are, in spite of the Fall. Christ, as Son of man, made this will His own and accomplished it. The utterance of the King of Israel expressed man's true aim, which was beyond human reach, and so rightly belongs to the Messiah who attained it. Compare John 4:34; 8:29.

It is of interest to notice how constantly ‘the will of God’ is connected with the redemption and consummation of man: John 4:34; 5:30; 6:38 ff.; Eph. 1:5, 9, 11; 1 Tim. 2:4; and in one special aspect: 1 Thess. 4:3. Compare Apoc. 4:11.

On the construction tou' poih'sai see Additional Note. Heb. 10:8, 9. ajnwvteron levgwn ... tovte ei[rhken ] saying above...then hath he said...; Vulg. superius dicens...tunc dixit ....The continuous expression of
the divine will is contrasted with the one abiding declaration of its fulfilment by Christ.

10:8. qusiva" kai; prosforav" ] The plurals seem to be accommodated to

oJlokautwvmata , which itself generalises the singular ( hl;[o , H6592) of the

original. ai{tine" ...] such as are offered..., compare 10:11; 2:3 note. kata; novmon ] The absence of the article directs attention to the general character of the sacrifices as legal , and not to their specific character as Mosaic. Compare 8:4; and contrast 7:5; 9:19, 22.

10:9. ei[rhken ] Compare Heb. 1:13; 4:3 f., 7; 13:5; (Luke 4:12); John 15:15; Acts 13:34; 2 Cor. 12:9; Apoc. 7:14; 19:3.
ajnairei' ] He ( i.e. the Christ) removeth, doeth away with (Vulg. aufert ). This is the only occurrence of the word in the Epistles except the doubtful reading in 2 Thess. 2:8. In the sense of ‘kill’ it is frequent in the Acts. It is not found elsewhere in the N. T. or in the LXX. in the sense of ‘removing.’ In Classical Greek it is used of laws (to abrogate: AEsch. in Ctes. §§ 16, 39), of wills (to revoke: Is. de Cleon. haer. § 14), of propositions (to deny: Sext. Pyrrh. Hyp. 1.20 § 192; 3:16 § 119 oiJ me;n e[qesan, oiJ de; ajnei'lon, oiJ de; ejpevscon peri; aujtou' ), of appetites (to extinguish: Epict. Enchir. 2.2; comp. Diss. 1.8, 15; 2:20, 6).
to; prw'ton ... to; deuvteron (Vulg. sequens )] the first —the offering outward


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