A.T. Robertson Commentary Hebrews 9

Even the first covenant (κα η πρωτη). Κα (even) is doubtful. No word for covenant with πρωτε (cf. 8:7).

Had (ειχε). Imperfect active, used to have.

Ordinances (δικαιωματα). Regulations (from δικαιοω) as in Lu 1:6; Romans 5:16.

Of divine service (λατρειας). No word for "divine," though worship is meant as in Ro 9:4; Php 3:3. Genitive case.

And its sanctuary, a sanctuary of this world (το τε αγιον κοσμικον). By το αγιον the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων in 8:2. Κοσμικον is a late adjective (Aristotle, Plutarch) from κοσμος, relating to this world, like επ γης (upon earth) of 8:4. It is in the predicate position, not attributive.

A tabernacle the first (σκηνη η πρωτη). See 8:2 for σκηνη. Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη for the first of two as with the first covenant (8:7,13; 9:1). The large outer tent was entered first and was called Hαγια (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles.

Was prepared (κατεσκευασθη). First aorist passive of κατασκευαζω. See 3:3. For the furniture see Ex 25; 26. Three items are named here: the candlestick (η λυχνια, late word for λυχνιον) or lampstand, necessary since there were no windows (Exodus 25:31–39); the table (η τραπεζα, old word, Matthew 15:27) for the bread (Exodus 25:23–30; Leviticus 24:6 of pure gold); the shewbread (η προθεσις των αρτων) as in Ex 25:30; 40:23; Leviticus 24:5–9. Probably a hendiadys for the table with the loaves of God's Presence.

After the second veil (μετα το δευτερον καταπετασμα). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies (Hαγια Hαγιων). The word καταπετασμα is from καταπεταννυμ, to spread down, and we have already had it in 6:19. Cf. also Mt 27:51.

Having a golden censer (χρυσουν εχουσα θυμιατηριον). The present active participle εχουσα (feminine singular) agrees with σκηνη (the Holy of Holies). It is not certain whether θυμιατηριον here means censer or altar of incense. In the LXX (2 Chronicles 26:19; Exodus 8:11; IV Macc. 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has θυσιαστηριον του θυμιατος (Exodus 30:1–10). Apparently the altar of incense was in the Holy Place, though in Ex 30:1-10 it is left quite vague. B puts it in verse 2. So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods).

The ark of the covenant (την κιβωτον της διαθηκης). A box or chest four feet long, two and a half broad and high (Exodus 25:10f.). The Scotch have a "meal-ark."

Wherein (εν η). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see Ex 16:32-34. For Aaron's rod that budded (η βλαστησασα, first aorist active participle of βλαστανω) see Nu 17:1-11. For the tables of the covenant see Ex 25:16f.; 31:18; Deuteronomy 9:9; 10:5. Not definitely clear about these items in the ark, but on front, except that 1 Kings 8:9 states that it did contain the tables of the covenant. For πλακες (tables) see 2 Corinthians 3:3 (only other N.T. example).

Above it (υπερανω αυτης). Up above, in local sense as in Eph 4:10, with ablative case αυτης (it, the ark).

Cherubim of glory (Χερουβειν δοξης). Hebrew word (dual form), two in number, made of gold (Exodus 25:18–22). They are called ζωα (living creatures) in the LXX (Isaiah 6:2f.; Ezekiel 1:5–10; Ezekiel 10:5–20).

Overshadowing (κατασκιαζοντα). Present active participle of κατασκιαζω, old verb to shadow down on, cover with shade, only here in the N.T.

The mercy seat (το ιλαστηριον). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Ro 3:25 (Deissmann, Bible Studies, pp. 124-35).

Severally (κατα μερος). In detail, distributive use of κατα with μερος (part).