Armenia in comments -- Book: Hebrews (tHeb) Եբրայեցիներին
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tHeb 9:1 The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.
Ordinances - Δικαιωματα· Rites and ceremonies.
A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Gen 2:1 (note).
The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.
If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house. Hebrews 9:2 tHeb 9:14 Who through the eternal Spirit - This expression is understood two ways:
1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, Pe1 3:18. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.
2. Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.
But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.
Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.
Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, Heb 6:1 (note). Hebrews 9:15