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of the earthly sanctuary on the one hand by the High-priest, and of the heavenly sanctuary by Christ. For ajnavgkh see Heb. 9:16; Matt. 18:7; and for uJpodeivgmata (Vulg. exemplaria ) Heb. 8:5 note.
touvtoi" kaq. ] with these ceremonial observances, that is, the blood of bulls and goats, applied according to the directions of the Law. The Mosaic system was external: the means of purification were external also.
aujta; ta; ejpouravnia ] This phrase, as distinguished from ta; ejn toi'" oujranoi'" , expresses those things, answering to the sanctuary with all its furniture, which have their proper sphere in the heavenly order (comp. Heb. 3:1; 8:5 notes; John 3:12), and not simply those things which are there. kreivttosi qusivai" ] The plural is used for the expression of the general idea ( kr. q. para; tauvta" ). And in point of fact the single sacrifice of Christ fulfilled perfectly the ideas presented by the different forms of the Levitical sacrifices, the sacrifices of service (burnt-offering and peace-offering), and the sacrifices for atonement (sin-offering and trespass-offering).

Heb. 9:24-26. The writer shews that Christ has satisfied the requirement which he has described in v. 23. He has entered heaven itself to make ready a place for us (v. 24); and that not by providing for the accomplishment of a recurrent atonement (vv. 25, 26a); but by vanquishing sin for ever (vs. 26b).

9:24. ouj ga;r eij" ceir. ] The clause justifies the reference to the purification of the heavenly things. If we consider what was needed for the due preparation of that spiritual Tabernacle for man's service and God's revelation of Himself we shall feel the greatness of the requirements. For it was no Holy place made by hands Christ entered, and entered once for all, but heaven itself. He has fulfilled therefore, necessarily fulfilled, all those requirements to which the symbols pointed.

The epithet ceiropoivhta stands emphatically first: ‘for it was not into a hand-made sanctuary Christ entered.’

The title Cristov" has become a proper name: v. 11; Heb. 3:6. It stands emphatically at the end of the sentence as ceiropoivhta at the beginning. ajntivtupa tw'n ajl. ] like to the pattern ( tuvpo" Heb. 8:5) of the true ....
Vulg.
exemplaria verorum , O.L. exemplarium veritatis ( allegoria verorum ).

In the two passages in which the word ajntivtupon is used in the N.T. the sense corresponds with the two fundamentally different ideas of tuvpo" . The tuvpo" may be the archetype (comp. Acts 7:44) of which the ajntivtupon is the provisional copy, as here; or the tuvpo" may be the provisional adumbration (comp. Acts 7:43) of that which the ajntivtupon more completely expresses. So the water of baptism answered as ajntivtupon to the water of the flood which bore in safety the tenants of the ark (1 Pet. 3:21). Comp. Const. Apost. 5.14, 4 paradou;" ta; ajntivtupa musthvria tou' timivou swvmato" kai; ai{mato" ...6:30, 1 th;n ajntivtupon tou' basileivou swvmato" Cristou' dekth;n eujcaristivan prosfevrete ....2 Clem. c. xiv. and Bp Lightfoot's Note.
eij" aujto;n to;n oujr .] The sing. ( oujranov" ) occurs again Heb. 11:12; 12:26. The plural marks the whole heavenly order: the singular that which we conceive of as locally definite. ‘The heaven itself,’ ‘the very heaven,’ is regarded as the absolute truth which the Holy of Holies symbolised, ‘quo nihil ulterius.’
nu'n ejmfanisq. tw'/ pros. t. q. ] now to appear openly before the face of


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