Cambridge Greek Testament Commentary

Hebrews 9:5

δόξης. This is much better supported than the τῆς δ. of the rec.

5. Χερουβείν. “The Cherubim,” since im is the Hebrew plural termination (not as in A. V. “Cherubims”).

δόξης. Not “the glorious Cherubim” but “the Cherubim of the Shechinah” or cloud of glory. This was regarded as the symbol of God’s presence, and was believed to rest between their outspread wings (see 1 Samuel 4:22; 2 Kings 19:15; Haggai 2:7-9; Sir 49:8). They were emblems of all that was highest and best in animated nature—the grandest products of creation combined in one living angelic symbol (Ezekiel 10:4)—upholding the throne of the Eternal as on “a chariot” and bending in adoring contemplation of the moral law as the revelation of God’s will.

τὸ ἱλαστήριον, “the propitiatory,” is the translation used by the LXX. for the Hebrew cappôreth or “covering.” The word probably meant no more than “lid” or “cover”; but the LXX. understood it metaphorically of the covering of sins or expiation, because the blood of the expiatory offering was sprinkled upon it.

κατὰ μέρος. “Severally,” rather than “particularly” (A. V.), “in detail.” It was no part of the writer’s immediate purpose to enter upon an explanation of that symbolism of the Tabernacle which has largely occupied the attention of Jewish historians and Talmudists as well as of modern writers. Had he done so he would doubtless have thrown light upon much that is now obscure. But he is pressing on to his point, which is to shew that even the most solemn and magnificent act of the whole Jewish ritual—the ceremony of the Day of Atonement—bears upon its face the signs of complete transitoriness and inefficiency when compared with the work of Christ.

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Cambridge Greek Testament Commentary

Hebrews 9:5

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