continuous, unbroken permanence of a characteristic habit, while
pavntote
marks that which is realised on each several occasion.
ta;" latreiva" ejpitel.
]
accomplishing the divine services
, such as the placing and removal of the shewbread on the Sabbath (Lev. 24:5 ff.), the offering of incense every morning and evening, and the dressing of the lamps (Ex. 30:7 ff.). The Vulgate rendering (O.L.
ministeria consummare
) leads the thought away from the purely symbolic service of the Holy place to the animal sacrifices of the Temple Court.
The word ejpitelei'n is used frequently of sacred observances in Herodotus (2.37; 4.186) and in other classical writers. Comp. Heb. 8:5 ejpitelei'n th;n skhnhvn . Philo, de somn. i. § 37 (1.653 M.) ta;" novmw/ prostetagmevna" ejpitelei'n leitourgiva" .
Heb. 9:7.
eij" de; th;n d.
...
ajrciereuv"
]
but into the second
tabernacle, the
tabernacle beyond the second veil (v. 3), the symbol of the immediate Divine Presence,
the High-priest alone, once in the year
, that is, on one day in the year, though on that day he entered twice (Lev. 16:12 ff.), or, according to the later tradition, four times (Mishnah
Joma
5.1, 7, 4). But see Philo,
Leg. ad Cai.
§ 39 (2.591 M.)
kai; a]n aujto;" oJ ajrciereu;" dusi;n hJmevrai" tou' e[tou" h] kai; th'/ aujth'/ tri;" h kai; tetravki" ejpifoithvoh/ qavnaton ajparaivthton uJpomevnei
.
The words, a{pax movno" oJ ajrciereuv" , emphasise the restrictions with which the approach was beset. There was only one occasion of entrance, and the entrance was allowed to one representative of the people only. And even he entered only in the power of another life (comp. Heb. 10:19 ejn tw'/ ai{mati ).
Philo insists on the peculiar privilege in the same words:
Leg. ad Cai.
l.
c. (
eij" ta; a[duta
)
a{pax tou' ejniautou' oJ mevga" iJereu;" eijsevrcetai
. See also
de monarch.
ii. § 2 (1.223 M.)
touvtw/ dij e[tou" ejpitetrammevnon a{pax eijsievnai
.
de ebriet.
§ 34 (1.378 M.)
dij e[tou" a{pax eijsiovnta
. And he applies the limitation even to the Logos:
oJra'/" o{ti oujde; oJ ajrciereu;" lovgo", ejndiatrivbein ajei; kai; scolavzein ejn toi'" aJgivoi" dwvmasi dunavmeno", a[deian e[schke kata; pavnta kairo;n pro;" aujta; foita'n ajllj a{pax dij ejniautou' movli"
; (
de gig.
§ 11; 1.269
M.).
ouj cwri;" ai{mato" ... ajgnohmavtwn ] The High-priest first took the blood of the bullock, which was a sin-offering for himself, within the veil, and sprinkled it seven times before the Mercy seat (Lev. 16:11 ff.).
After this he offered the goat which was a sin-offering for the people, and brought the blood of this within the veil, and did with it as with the blood of the bullock (Lev. 16:15).
This sprinkling of the blood is regarded in a wider sense as an offering (Lev. 1:5) which he makes
for himself and for the ignorances of the people.
The most general phrase is used in regard to the High-priest (
uJpe;r eJautou'
,
O.L.
pro se et populi delictis
). The absence of the article before
eJautou'
excludes the repetition of
ajgnohmavtwn
(as Vulg.
pro sua et populi ignorantia
). Compare Lev. 16:11, with Lev. 16:16.
For ouj cwriv" see Heb. 7:20. The word ajgnovhma (sin of ignorance) occurs here only in the N.T., but the thought is included in toi'" ajgnoou'sin Heb. 5:2. Comp. 1 Macc. 13:39; Ecclus. 23:2; Num. 15:22 ff., 30 f. Theophylact notices that some thought that there is a reference here to the superior efficacy of the Christian covenant: aiJ me;n ga;r nomikai; [ qusivai ] ta; ejn ajgnoiva/ sunecwvroun plhmmelhvmata, hJ de; tou'