That the sprinkled purifyings were the theme of Paul’s argument is evident: 1. He distributes the whole ritual system under two categories. His statement (Heb. ix, 8, 9), literally translated, is, that “the first tabernacle,” erected by Moses, was “(_parabolē eis ton kairon enestēkota_), an illustrative similitude, unto the present time (_kath hen_[13]) _in accordance with which_ (similitude), both gifts and sacrifices are offered, which, as to the conscience, can not perfect the worshipers; depending only on meats and drinks and divers baptisms,—righteousnesses of the flesh, imposed until the time of reformation.” The word (_dikaiomata_) “righteousnesses” (from _dikaios_, righteous), is repeatedly so translated in our English version (Rom. ii, 26; v, 18; viii, 4), although in some other places beside the text it is rendered,—“ordinances.”—Luke i, 6; Heb. ix, 1, 10. The latter rendering, however, fails to develop the true idea of the word, which is,—ordinances imposed, _in order to the attaining of righteousness by obedience_. So it should be in the first verse of this chapter. “Then, verily, the first covenant had also righteousnesses of worship,” (ritual righteousnesses), “and an earthly holy place.” By the phrase, “righteousnesses of the flesh,” the writer indicates the contrast between the outward ritual righteousnesses of the law,—its circumcision of the flesh, its offerings of bulls and goats, and its washings and sprinklings with material elements,—and “the circumcision of the heart;” “the offering of Jesus Christ,” and “the washing of regeneration and renewing of the Holy Ghost.” The ritual observances fulfilled the law of carnal commandments, and were thus righteousnesses of the flesh, and figures of the true, the righteousness of Christ. Footnote 13: This reading is attested by codices Bezæ, Alexandrinus, Vaticanus, Sinaiticus, and is fully sustained by the internal evidence.