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VER. XVIII, XIX, XX, XXI, XXII.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; unde; hence, Therefore, Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propter hoc, quia, propter. For this Cause. And hence it is: Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was confirm∣ed, dedicatum fuit; was dedicated, consecrated, separated unto sacred use.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Syr. When the whole Command was enjoyned. Vul. Lat. lecto omni mandato legis: The command of the Law being read; taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the same. Arias exposito secundum legem. Most cum reci∣tasset; having repeated, recited, namely out of the Book.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Syriack reads only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of an Heifer; as the Arabick omits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, of Goats, it may be in compliance with the story in Moses, with∣out cause, as we shall see. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is omitted in the Syriack.
Whereupon neither the first (Testament) was dedicated without Blood. For when Moses had spoken every Precept to all the People according to the Law, he took the blood of Calves and of Goats with water and Scarlet wool, and Hyssop, and sprinkled both the Book and all the People; Saying, This is the Blood of the Testament which God hath enjoyned unto you. Moreover he sprinkled with Blood, both the Tabernacle, and all the Vessels of the Ministry; And almost all things are by the Law purged with blood; and without shed∣ding of blood is no Remission.
What we have before observed is fully confirmed in this Discourse; namely, that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called, and the use of it among men. For he makes use of these things no further, but as unto what such a Testament hath in common with a Solemn Covenant; which is, that they are both confirmed and ra∣tified by death. Wherefore it was necessary that the new Testament, as it was a Testa∣ment, should be confirmed by death; and as it had the Nature of a Covenant, it was to be so by such a Death as was accompanyed by blood-shedding. The former was proved before from the general Nature and Notion of a Testament; the latter is here proved at large from the way and manner, whereby the first Covenant was con∣firmed or dedicated.
But the Apostle in this Discourse, doth not intend merely to prove that the first Covenant was dedicated with Blood, which might have been dispatched in a very few words: But he declares moreover in general what was the use of blood in Sa∣crifices on all occasions under the Law; whereby he demonstrates the Use and Efficacy of the blood of Christ, as unto all the Ends of the new Covenant. And the Ends of the use of Blood under the old Testament he declares to have been two; namely Purification and Pardon, both which are comprised in that one of the Expiation of Sin. And these things are all of them applyed unto the blood and Sa∣crifice of Christ in the following verses.
In the Exposition of this Context we must do three things, (1) Consider the Difficulties that are in it. (2) Declare the Scope, Design, and force of the Ar∣gument contained in it. (3) Explain the particular passages of the whole.
1. Sundry Difficulties there are in this Context which arise from hence, that the account which the Apostle gives of the Dedication of the first Covenant, and of the Tabernacle, seems to differ in sundry things from that given by Moses, when all things were actually done by him, as it is recorded, Exod. 24. And they are these that follow.
1. That the blood which Moses took, was the blood of Calves and Goats where∣as there is no mention of any Goats or their blood, in the story of Moses.