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In Heb. 12:24 we read diaqhvkh neva . The distinction between kainov" and nevo" is clearly marked in the N. T. usage. Kainov" expresses that which is new in regard to what has preceded, as novel in character, or unused: nevo" that which is new in regard to its own being, as having been in existence but a short time.

The words occur in close connexion in Matt. 9:17 bavllousin oi\non nevon (which has been lately made) eij" ajskou;" kainouv" (which have not been used before). Contrast Matt. 26:29 o{tan aujto; pivnw meqj uJmw'n kainovn (such as has not been before).

See also Col. 3:10 ( to;n nevon to;n ajnakainouvmenon ) compared with Eph. 4:24 (2:15) ( to;n kaino;n a[nqrwpon to;n kata; qeo;n ktisqevnta ).

Hence kainov" is used of the renovation of Creation: Apoc. 21:5; 2 Cor. 5:17 ta; ajrcai'a parh'lqen, ijdou; gevgonen kainav .

The direct antithesis to kainov" is ajrcai'o" (that which has been from the beginning: 2 Cor. 5:17); but palaiov" (that which has been for a long time) forms a true opposite both to nevo" and to kainov" (Matt. 9:17; 1 John 2:7; Matt. 13:52; Mark 2:21; Lk. 5:39).

Heb. 8:9. ouj kata; th;n diaq. ] The Lord having fixed the breadth of His New Covenant, as embracing the whole people, goes on to describe its character, and first negatively (Heb. 8:9). It is not according to, after, the pattern of that which was made at the Exodus. The Covenant was to be not only a second one, but one of a different type. For the use of katav compare 1 Pet. 1:15; Eph. 4:24.
h}n ejpoivhsa toi'" patr. ] The original phrase is the same as that rendered just above suntelevsw ejpiv ...(comp. Heb. 8:10 diaqhvsomai tw'/ oi[. ). These different renderings bring out clearly the conception that the Covenant is a manifestation of the divine purpose of love. He of His Goodness fixes the terms. The Covenant is a diaqhvkh and not a sunqhvkh .
ejn hJm. ejpilabomevnou mou ...] This is an unusual rendering of the form

: d:y:b] yqiyzIj‘h, : /yB] . Comp. Barn. 2.28 ejn hJmevra/ ejnteilamevnou sou aujtw'/

gravyai to;n novmon .

The ‘day’ expresses vividly the period which marked the fitting season for the action of God. Comp. 2 Cor. 6:2 (LXX.); Judg. 18:30.

For ejpilabomevnou compare Heb. 2:16 note. More mulierum loquitur sermo divinus, quae apprehendere solent parvulorum manus et plerumque ad se conducere, plerumque etiam huc illucque sustentando ne labantur, utpote firmos gressus non habentes adhuc (Primas.).
ejxag. ejk gh'" Aijg. ] The Old Covenant is connected with the first formation of the nation and with that sovereign display of God's power by which he separated externally a people from the world. This outward deliverance and establishment of the chosen nation stands in natural connexion with the idea of the institution of a universal Church. Compare Is. 11:16; Hos. 12:9; 13:4.

The Covenant with Abraham still remained (Heb. 2:16 note). The Law was a first step towards its fulfilment.
o{ti aujtoiv ...] because they...and I ...Both pronouns are emphatic. oJra'/" prw'ton parj hJmw'n ajrcovmena ta; kakav ;... ta; mevntoi ajgaqa; kai; aiJ eujergesivai parj aujtou' a[rcontai (Theophlct).


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