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altar.

peri; w|n ... kata; mevro" ] Vulg. de quibus modo non est dicendum per singula. There is, it is implied, a typical significance in the details, but the writer notices only the lesson of the two great divisions of the Sanctuary, determined by the ordinances of service. For oujk e[stin comp. 1 Cor. 11:20. Heb. 9:6-10. After speaking of the material arrangements of the Sanctuary, the writer goes on to shew the significant limitations which determined the use of it. The priests entered day by day into the Holy place: the High-priest once in the year, with special ceremonies, into the Holy of Holies (vv. 6, 7). As yet, under the Mosaic order, it was clearly taught that there was no free access to God (9:8-10). The people could only approach him through their representatives; and these had only a partial right of drawing near to Him.

Though there was an august array of typical instruments and means of service, the access to the Divine Presence was not yet open. Part of the Sanctuary was open to the priests: part to the High-priest only on a single day in each year.

It must be kept in mind throughout that the Holy place was the scene of man's worship, and the way by which he approached God; while the Holy of Holies symbolised the Divine Presence itself.

Thus the Tabernacle witnessed constantly to the aim of man and to the fact that he could not as yet attain it. He could not penetrate to that innermost sanctuary to which he necessarily looked, and from which blessing flowed. The same institutions which brought forcibly to the soul of the Israelite the thought of Divine Communion made him feel that he could not yet enjoy it as it might be enjoyed.

Compare Chrysostom: toutevstin, h\n me;n tau'ta, oujk ajpevlauon de; touvtwn aujtw'n oiJ jIoudai'oi, ouj ga;r eJwvrwn aujtav : w{ste oujk ejkeivnoi" ma'llon h\n
h] oi|" proetupou'to
. ( b ) Heb. 9:6, 7. The priestly service of the Sanctuary. 9:6. touvtwn dev ...] But when these things have been thus prepared ....Vulg. His vero (O. L. autem ) ita compositis (O. L. aptatis ). The
perf. (
katesk. ) expresses that the historical foundation (v. 2 kateskeuavsqh ) issued in an abiding system (comp. Heb. 9:8 pefanerw'sqai , v. 18 ejnkekaivnistai ).
eij" me;n th;n pr. sk .... eijsivasin ... ejpitelou'nte" ] into the first (v. 2)
tabernacle , the Holy place, the scene of spiritual, symbolic worship, the priests enter continually accomplishing the services ....Vulg. in priori quidem
tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes.

The present ( eijsivasin ) expresses the ideal fulfilment of the original Mosaic institution. The writer here deals only with the original conception realised in the Tabernacle, though elsewhere (Heb. 8:4) he recognises the perpetuation of the Levitical ritual; and the existing Temple system was naturally present to his mind as the representation of it. The Latin rendering is an accommodation to ei\ce in v. 1.
dia; pantov" ] The word is used peculiarly in the N. T. of Divine Service which knows essentially no formal limits: Heb. 13:15; Lk. 24:53; Acts 10:2. Comp. Matt. 18:10; Acts 24:16.

As distinguished from pavntote (Heb. 7:25 note) it seems to express the


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