1
Heb 8:1-13.
英文原文
Heb 8:1-13.
CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT.
1. the sum--rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek,
Heb 9:10, 15, 17)
the things which we are speaking," literally, "which are being spoken."
such--so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place"
(Heb 10:12).
The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever
(Heb 10:11, 12).
2
無標題
2. minister——這 希臘文 用詞蘊含在聖殿中 祭司性的事奉 之意。
the sanctuary——希臘文作「那些聖所」；即至聖所。此處指的是天上的聖所。
the true——指原型與本體，與影兒和預表相對
(來 9:24)。
希臘文「alethinos」（此處所用）與不能充分實現其觀念者相對，例如 預表；「alethes」則與虛假不實者相對，如謊言。alethes 的尺度是現實；alethinos 的尺度是理想。在 alethes 中，觀念與事物相符；在 alethinos 中，事物與觀念相符〔KALMIS 見於 ALFORD〕。
tabernacle——
(來 9:11)。
祂的身體。基督藉著祂得榮耀的身體作為帳幕，進入天上的「至聖所」——神直接的、非物質的同在之中，在那裏為我們代求。這神所居住的帳幕，就是神在基督裏與我們——祂「骨中的骨、肉中的肉」的肢體——相會之處。這帳幕相當於天上的耶路撒冷，在那裏神的 可見 同在將向祂完全了的聖徒和天使彰顯出來，他們在元首基督裏合而為一；這有別於祂在至聖所裏親自 不可見 的同在——那裏除了基督之外無人能近。
約 1:14，
「道……住在我們中間」，希臘文作「支搭帳幕」。
pitched——希臘文作「穩固地固定」。
not man——如摩西那樣
(來 8:5)。
英文原文
2. minister--The Greek term implies priestly ministry in the temple.
the sanctuary--Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.
the true--the archetypal and antitypical, as contrasted with the typical and symbolical
(Heb 9:24).
Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [KALMIS in ALFORD].
tabernacle--
(Heb 9:11).
His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ.
Joh 1:14,
"Word . . . dwelt among us," Greek, "tabernacled."
pitched--Greek, "fixed" firmly.
not man--as Moses
(Heb 8:5).
3
無標題
3. For——為他稱呼基督為「聖所的執事」
(來 8:2)
提出理由。
somewhat——祂並非再次獻上祂那 一次永遠 完成的祭。但正如大祭司 若不帶血 就不能進入聖所，照樣基督也是 帶著自己的血 進入天上的聖所。那「灑血的血」現今天上。並且從那裏發出功效，使信徒得蒙灑血，作為他們蒙揀選的目標
(彼前 1:2)。
「承接聖職」作祭司一詞，字面意思就是 充滿雙手，意味著有祭物交在祭司手中，是他當獻給神的。人若作祭司，他的手中必須有禮物可獻。因此，基督作為祭司，就以祂的血作為祂的祭物獻在神面前。
英文原文
3. For--assigning his reason for calling him "minister of the sanctuary"
(Heb 8:2).
somewhat--He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with His own blood. That "blood of sprinkling" is in heaven. And is thence made effectual to sprinkle believers as the end of their election
(1Pe 1:2).
The term "consecrate" as a priest, is literally, to fill the hand, implying that an offering is given into the hands of the priest, which it is his duty to present to God. If a man be a priest, he must have some gift in his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God.
4
無標題
4. 此處暗示基督的祭司職分是在天上行使的，不是在地上；是憑祂復活生命的大能，不是憑祂在世為人的生命。
For——最古老抄本讀作「那麼相應地」。
if, &c.——「祂若在地上，就 必不得（希臘文 如此強調）作祭司」（參見
來 7:13, 14）；
因此，祂當然不能在地上的至聖所裏履行大祭司的職任。
seeing that, &c.——「既然已經有」（並且現今仍然存在，聖殿的禮拜當時尚未廢去，直到耶路撒冷被毀才終止）「那些（最古老抄本沒有「祭司」二字）照律法獻 所規定之 禮物的人」。因此，祂那祭司性的 「事奉」必須是 「在天上」，不是在地上
(來 8:1)。
「若祂的祭司職分終止於地上，祂就根本連祭司也不是了」〔BENGEL〕。我認為這裏對基督 在地上 之祭司職分的否定，並不涵蓋祂 在地上以祭司身分 所獻的十字架之祭；而只適用於祂祭司職分那頂峰之工——將血帶進至聖所——這是祂不能在 地上的 至聖所裏作的，因為祂不是亞倫等次的祭司。地點（天上的至聖所）之於贖罪之得以成就，與 祭物（那血）同等重要。身體在營外焚燒；但成聖之工卻是由大祭司將血帶進聖所內呈獻而成就。祂若在地上，就不能照 摩西律法的意義（「照律法」一語是強調的）作祭司。
英文原文
4. Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life.
For--The oldest manuscripts read, "accordingly then."
if, &c.--"if He were on earth, He would not even (so the Greek) be a priest" (compare
Heb 7:13, 14);
therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies.
seeing that, &c.--"since there are" already, and exist now (the temple service not yet being set aside, as it was on the destruction of Jerusalem), "those (the oldest manuscripts omit 'priests') who offer the (appointed) gifts according to (the) law." Therefore, His sacerdotal "ministry" must be "in the heavens," not on earth
(Heb 8:1).
"If His priesthood terminated on the earth, He would not even be a priest at all" [BENGEL]. I conceive that the denial here of Christ's priesthood on earth does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning work of His priesthood, the bringing of the blood into the Holy of Holies, which He could not have done in the earthly Holy of Holies, as not being an Aaronic priest. The place (the heavenly Holy of Holies) was as essential to the atonement being made as the oblation (the blood). The body was burnt without the gate; but the sanctification was effected by the presentation of the blood within the sanctuary by the high priest. If on earth, He would not be a priest in the sense of the law of Moses ("according to the law" is emphatic).
5
無標題
5. Who——即那些祭司。
serve unto the example——不是「照著 樣式」事奉，如 BENGEL 所解。而是如
來 13:10
「服事帳幕」即對帳幕作事奉一樣：所以此處「事奉（那只不過是）輪廓和影兒的（帳幕）」。「樣式」的 希臘文 在此指天上聖所的 草圖、摹本 或 示意性的描繪——天上聖所才是本體的實在和首要原型。「那山」對應於 天堂，
來 12:22。
admonished——這 希臘文 特指 神聖的指示 和 命令。
to make——「完美地」：希臘文 如此。
See——謹慎，仔細觀察那樣式，好使你能照樣製造等等。
saith he——指神。
the pattern——一個準確的呈現，在異象中展示給摩西看，描繪天上真實的聖所。因此地上的帳幕是副本的副本；但後者準確地代表了天上那偉大的原型
(出 25:40)。
英文原文
5. Who--namely, the priests.
serve unto the example--not "after the example," as BENGEL explains. But as in
Heb 13:10,
"serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven,
Heb 12:22.
admonished--The Greek especially applies to divine responses and commands.
to make--"perfectly": so the Greek.
See--Take heed, accurately observing the pattern, that so thou mayest make, &c.
saith he--God.
the pattern--an accurate representation, presented in vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand archetypical original in heaven
(Ex 25:40).
6
無標題
6. now——不是指 時間；而是「如今」。
more excellent ministry——超越任何地上的職事。
by how much——按著比例。
mediator——來到我們與神之間，為要實施神與我們所立的約。「立約的使者（天使）」。
which——希臘文，「一個……的」〔ALFORD〕：既然是一個……的。
established——希臘文，「頒布為律法」。如
羅 3:27
「信心的律」；以及
羅 8:2; 9:31，
把「律」應用於福音之約。這暗示福音是建立在律法的基礎上，承襲了後者的精神和本質。
upon——建立在。
better promises——列舉於
來 8:10, 11。
舊約的應許主要關乎屬地的福，新約的應許關乎屬天的福：屬地應許的確切應驗，是屬天應許必將應驗的憑據。「正如醫生為病人開列某種飲食，待病人開始康復時就改變飲食，准許先前所禁止的；又如老師起初給學生基礎的課程，預備引導他進到更高的階段」：拉比阿爾博（Rabbi Albo）在其《Ikkarim》中如此說。比較
耶 7:21, 22，
那裏顯示神在舊約禮儀制度中原初的旨意，乃是它應當作訓蒙的師傅，引領人、預備人歸向基督。
英文原文
6. now--not time; but "as it is."
more excellent ministry--than any earthly ministry.
by how much--in proportion as.
mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."
which--Greek, "one which" [ALFORD]: inasmuch as being one which.
established--Greek, "enacted as a law." So
Ro 3:27,
"law of faith"; and
Ro 8:2; 9:31,
apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter.
upon--resting upon.
better promises--enumerated
Heb 8:10, 11.
The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare
Jer 7:21, 22,
which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.
7
無標題
7. 與
來 7:11
同樣的推理。
faultless——各部分都完全，以致 無可指責——沒有缺失任何應當有的部分：能滿足律法的一切用途。律法在 道德性 上是 無瑕疵的（希臘文「amomos」）；但在 拯救我們 上有缺陷，因此不是 無可指責（希臘文「amemptos」）。
should no place have been sought——不像如今必須如此尋求；也不像在預言中所尋求的
(來 8:8-11)。
舊約本當預先應付了人一切的需要，以致沒有理由去 尋求 更為完全合適的事物。比較「place . . . sought」一語，
來 12:17。
英文原文
7. Same reasoning as in
Heb 7:11.
faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").
should no place have been sought--as it has to be now; and as it is sought in the prophecy
(Heb 8:8-11).
The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought,"
Heb 12:17.
8
無標題
8. finding fault with them——舊約的百姓，他們並未因舊約而變為「無可指責」
(來 8:7)；
並且他們 背棄 了神的約，使神「不 理 他們」
(來 8:9)。
律法本身並不被責備，受責備的是 那沒有遵守律法的百姓。
he saith——
(耶 31:31-34；
比較
結 11:19; 36:25-27)。
在拉瑪——尼布撒拉旦的總部，耶路撒冷的俘虜被帶到那裏——耶利米發出了這段關乎以色列在另一位大衛之下復興的預言，使那為失喪兒女哀哭的拉結得著安慰；字面上部分應驗於所羅巴伯帶領的歸回，日後在以色列歸回本國時將更完全應驗；屬靈上則應驗於福音之約，神藉此完全赦免祂百姓的罪，並藉著祂的靈將律法寫在真以色列人——信徒的心上。「這段預言構成耶利米預言三大三部曲中第三部曲的第三部分：耶利米書二十一至二十五章，論百姓的牧人；二十六至二十九章，論假先知；三十和三十一章，恢復之書」〔DELITZSCH 見於 ALFORD〕。
Behold, the days come——引出彌賽亞預言的常用套語。
make——希臘文，「成全」；「完成」。對於新約而言這是一個恰當的用詞，因為新約成全了舊約所不能成全的（比較
來 8:9
末了，與
來 8:10
末了）。
Israel . . . Judah——因此，十個支派與猶大一樣，都在新約中有分。既然兩者同被擄，兩者也都將同得字面和屬靈的復興。
英文原文
8. finding fault with them--the people of the old covenant, who were not made "faultless" by it
(Heb 8:7);
and whose disregard of God's covenant made Him to "regard them not"
(Heb 8:9).
The law is not in itself blamed, but the people who had not observed it.
he saith--
(Jer 31:31-34;
compare
Eze 11:19; 36:25-27).
At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD].
Behold, the days come--the frequent formula introducing a Messianic prophecy.
make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of
Heb 8:9,
with end of
Heb 8:10).
Israel . . . Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.
9
無標題
9. Not according to, &c.*——與舊約截然不同，遠超舊約；舊約只能因人的「不守」而「惹動忿怒」
(羅 4:15)。
新約藉著聖靈內在的感動——因我們的罪得了赦免而產生愛——使我們能以順服。
made with——更當按 希臘文 譯作「與」：以色列人不過是領受者，不是與神同工者〔ALFORD〕。
I took them by the hand——如同父親拉著孩子的手，扶持引導他的腳步。「共有三個時期：（一）應許的時期；（二）訓蒙教導的時期；（三）應驗的時期」〔BENGEL〕。第二個時期——訓蒙的時期——始於出埃及。
I regarded them not——英文欽定本 在
耶 31:32
譯作「雖然我作他們的 丈夫」。保羅此處的翻譯為 七十士譯本、敘利亞譯本、GESENIUS 所支持，也與同源的的 阿拉伯文 相符。希伯來人 不理 神，所以神在公義的報應中 *不 理 他們。關於「不恆守我的約」，謝林（Schelling）觀察到：律法實際上不過是宗教體制的 理想：在 實行上，猶太人在被擄之前，除了在大衛和所羅門（彌賽亞作王的預表）的初年之外，或多或少都是多神主義者。即使從巴比倫歸回之後，繼偶像崇拜而起的，也好不了多少——形式主義和虛偽
(太 12:43)。
律法（一）是一幅預表性的圖畫，描繪了將要啟示之榮耀福音的輪廓；（二）它具有從福音而來的代理功效，所以當福音來到時，這功效就終止了。
英文原文
9. Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath"
(Ro 4:15)
through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.
made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God.
I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.
I regarded them not--English Version,
Jer 31:32,
translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy
(Mt 12:43).
The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.
10
無標題
10. make with——希臘文，「與……立」。
Israel——包括先前分裂的
(來 8:8)
十支派國度和猶大國。他們如今在屬靈的以色列——蒙揀選的教會——中合而為一；日後他們也將在復興的以色列字面國度中合而為一。
I will put——字面作，「（我）賜」。這是那些「更美之應許」
(來 8:6)
中的頭一個。
mind——他們理智的官能。
in, &c.*——更當作「 在他們的心上」。不像律法那樣刻在石版上
(林後 3:3)。
write——希臘文，「銘刻」。
and I will be to them a God, &c.*——首先應驗於神外在的國度；其次應驗於內在的福音國度；第三，應驗於既外又內的國度——那屬靈的明顯地彰顯於外
(啟 21:3)。
比較關於祭司職分同樣的遞進：（一）
出 19:6；
（二）
彼前 2:5；
（三）
賽 61:6; 啟 1:6。
THOLUCK 說，舊約制度等等意義的這種遞進發展，顯示了貫穿整體的 透明性 和預表性質。
英文原文
10. make with--Greek, "make unto."
Israel--comprising the before disunited
(Heb 8:8)
ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come.
I will put--literally, "(I) giving." This is the first of the "better promises"
(Heb 8:6).
mind--their intelligent faculty.
in, &c.--rather, " ON their hearts." Not on tables of stone as the law
(2Co 3:3).
write--Greek, "inscribe."
and I will be to them a God, &c.--fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly
(Re 21:3).
Compare a similar progression as to the priesthood (1)
Ex 19:6;
(2)
1Pe 2:5;
(3)
Isa 61:6; Re 1:6.
This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.
11
無標題
11. 「更美之應許」
(來 8:6)
中的第二個。
they shall not——「他們不必」
(教導)〔ALFORD〕。
his neighbour——武加大譯本 如此讀；但最古老抄本作「他的（同人）鄉親」。
brother——比 鄉親 更親密、更親切的關係。
from the least to the greatest——希臘文，「從小的到大的」。
亞 12:8，
「他們中間軟弱的必如大衛」。在舊約之下，祭司的嘴唇當存知識，百姓當由他口中尋求律法；在新約之下，聖靈教導每一位信徒。這不是說在這約傳揚的期間，弟兄彼此的教導被排除；而是說當聖靈一旦完全教導了所有人他們罪的赦免和內在的成聖，就不再需要人教導鄰舍。比較
帖前 4:9; 5:1，
這是那完全境界將來的預嘗。在邁向那完全境界的途中，每人都當教導鄰舍。「這教導並不艱難勉強，因為恩典使人都成為可教的；因為這不是字句的事奉，而是聖靈的事奉
(林後 3:6)。
信徒的堅定並不依賴人的 權威。神親自教導」〔BENGEL〕。新約比舊約短，因為它不給予外在字句律法的 細節，而是賜下那寫在良心上的屬靈律法那涵蓋一切的 原則，引領人對外在細節自發本能地順服。除了主之外，無人能有效地教導人「認識主」。
英文原文
11. Second of the "better promises"
(Heb 8:6).
they shall not--"they shall not have to teach" [ALFORD].
his neighbour--So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."
brother--a closer and more endearing relation than fellow citizen.
from the least to the greatest--Greek, "from the little one to the great one."
Zec 12:8,
"He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare
1Th 4:9; 5:1,
an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit
(2Co 3:6).
The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [BENGEL]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."
12
無標題
12. 因為等等——這是「更美之應許」
（來八6）
的第三項。罪的赦免是、也將是這內在恩典與認識主之新狀態的根源。罪既廢除，罪人便得恩典。
我要寬恕——希臘文作「施恩」；希伯來文「salach」一詞總只用於神對人的關係。
他們的罪孽——武加大譯本、敘利亞譯本、科普特譯本以及一份最古老的希臘文抄本中沒有此句；但大多數最古老的抄本都有這些字（比較
來十17）。
不再記念——試與律法比較， 來十3。
英文原文
12. For, &c.--the third of "the better promises"
(Heb 8:6).
The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.
I will be merciful--Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.
and their iniquities--not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare
Heb 10:17).
remember no more--Contrast the law,
Heb 10:3.
13
無標題
13. 神——即神。
說……漸舊——「（在說出預言之時）已使前約成為古舊」。自從神提及新約以來（因神的話語都是真實的），前約便可被視為逐漸衰微，直到福音實際引進時完全廢除。兩約不能並存。請注意保羅的論證完全建立在「新」（約）這一個詞之上——而這詞在舊約中只出現過一次——這如何證明了字句默示的正確性。
漸漸衰微——希臘文作「正被視為古舊」，即在耶利米說話之時。因為在保羅看來，新約在他那時已經絕對地取代了舊約。希臘文「Kaine」（新）約暗示它是不同種類的，且取代舊約：不僅僅是新近的（希臘文「nea」）。比較
何三4、5。
英文原文
13. he--God.
made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament.
that which decayeth--Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare
Ho 3:4, 5.
Heb 8:1-13
基督——真聖所裏的大祭司——取代了利未祭司體系；新約使舊約廢棄
1. 總結——當譯「要點」；因為分詞是現在時，而非過去時——若意為「總結」則需要過去時。「我們所講的事（希臘文，Heb 9:10, 15, 17，意為「在……之事上」或「在……情形中」）中最重要的一點」——直譯「正在被講論之事」。
這樣的一位——即如此超越卓越——特別是在這一方面：「他坐在……右邊」，云云。在這一大方面他無限超越所有其他祭司：他在天上而非地上的「至聖所」（Heb 10:12）行使祭司職分。利未大祭司即便一年一次進入至聖所，也只是短暫地站在神寶座的象徵之前；耶穌卻在天本體中坐在神聖威嚴的寶座上，且永遠如此（Heb 10:11, 12）。