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The later Hebrew term for the ‘shewbread’ ( : yn™IP; : j,là, Ex. 25:30; comp. Lev.

24:5 ff.) is tk,r<[}M'h' : j,l, ‘bread of the row’ (e.g., 1 Chron. 9:32 oiJ a[rtoi th'"

proqevsew" LXX.) or simply ‘the row’ (2 Chron. 2:4 provqesi" ; 13:11 provqesi" a[rtwn ; 29:18 th;n travpezan th'" proqevsew" ) in which the N. T. phrases (Matt. 12:4 oiJ a[rtoi th'" proq. and hJ provq. t. a[. ) find their origin.
h{ti" levg. {Agia ] which is called the Holyplace ...Vulg. quae dicitur Sancta. The qualitative relative ( h{ti" ) directs attention to the features of the place which determines its name as ‘Holy.’ The anarthrous form {Agia (literally Holies ) in this sense appears to be unique, as also {Agia aJgivwn below, if indeed the reading is correct. Perhaps it is chosen to fix attention on the character of the sanctuary, as in other cases. The plural suggests the idea of the sanctuary with all its parts: comp. Moulton-Winer, p. 220.

Philo ( Quis rer. div. haer. § 46; i. p. 504) interprets the three things in the Holy Place ( ejn toi'" aJgivoi" ), the Candlestick, the Table and the Golden Altar of Incense ( to; qumiathvrion ), as symbolic of thanksgiving from all parts of creation heavenly, human, elemental. Comp. de vita Mos. iii. §§ 9 f. (ii. pp. 150 f. M.).

For a general interpretation of their meaning see Oehler, Old Test. Theology , § 117.

Heb. 9:3. meta; de; to; d. k. ] and after the second veil ...Vulg. post velamentum autem secundum. This is the only place in which metav is used in this local sense in the N. T. For katapevtasma see Heb. 6:19 note. Ex. 26:31
f.

skhnh; hJ leg. {Agia JAgivwn ] a tabernacle ( tent ) was prepared ( kateskeuavsqh , Heb. 9:2) which is called the Holies of Holies. The form sk. hJ legomevnh corresponds with sk. hJ prwvth of v. 2. In the LXX. two translations of

. : yvâid:Q’h' vd<qèo the Holy of Holies , the most holy place, are found, to; a{gion

tw'n aJg. (e.g., Ex. 26:33), and ta; a{gia tw'n aJg. (e.g., 1 Kings 8:6). This innermost sanctuary is also called simply to; a{gion in Lev. 16:2. On the name

rybiD“ , H1808 which was applied to it in later times (1 Kings 8:8) see Hupfeld

on Ps. 28:2. The Holy of Holies was a cube, like the New Jerusalem in the imagery of the Apocalypse: Apoc. 21:16.

For the general idea of the Tabernacle, as figuring the residence of God with His covenant people, see Oehler, l.c. § 116; and Additional Note on Heb. 8:5. Chrysostom says of the two parts: ta; me;n ou\n a{gia tou' protevrou kairou' suvmbolav ejstin: ejkei' ga;r dia; qusiw'n pavnta givnetai : ta; de; a{gia tw'n aJgivwn touvtou tou' nu'n ejnestw'to" . And so Theodoret: ejmimei'to ta; me;n a{gia th;n ejn th'/ gh'/ polivteian, ta; de; a{gia tw'n aJgivwn to; tw'n oujranw'n ejndiaivthma : aujto; de; to; katapevtasma tou' sterewvmato" ejplhvrou th;n creivan . OEcumenius follows out the parallel at length.

Heb. 9:4. cr. e[c. qum. ] having a golden altar of incense ...Vulg. aureum habens turibulum ( altare O. L.). The word qumiathvrion has two distinct meanings, (1) Altar of incense , (2) Censer , and from very early times each has been adopted here.

Philo ( Quis rer. div. haer. § 46, i. p. 504; de vit. Moysis , iii. § 9, ii. p.
150); and Josephus (
Antt. 3.6, 8 metaxu; de; aujth'" kai; th'" trapevzh" e[ndon, wJ" proei'pon, qumiathvrion ... B. J. v. (vi.) 5, 5 to; qumiathvrion de; dia; tw'n triskaivdeka qumiamavtwn oi|" ejk qalavssh" ajnepivmplato th'" tj ajoikhvtou kai;


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