55:
οὐρανοῖς, 2.
ἣν ἔπηξεν 6 Κύριος, kat! οὐκ ἄνθρωπος. τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται ' ὅθεν ἀναγκαῖον ἔχειν 4. εἰ μὲν γὰρ” ἦν ἐπὶ γῆς, οὐδ᾽ ἂν ἦν
τι καὶ τοῦτον ὃ προσενέγκῃ.
Ὁ τῶν ἁγίων λειτουργὸς, καὶ τῆς σκηνῆς τῆς ἀληθινῆς, denne 8, 11,
οσα
επ. 3. “πᾶς γὰρ ἀρχιερεὺς εἰς 21. cv.1; Eph.
ν. 2.
ἱερεὺς, ὄντων τῶν ἱερέων ὃ τῶν προσφερόντων κατὰ τὸν νόμον τὰ δῶρα,
1ADcE**KLP, f, vg., Copt., insert και ;
S$BD*E* 17, ἆ, e, omit και.
2 T.R. in DcEKL Syrp, Arm.; ουν in NABD*P, 17, 73, 80, 137, d, e, f, vg. ΤΕ, in DcE**KL Syrutr, Chrys.; ΑΒΕΕ ΑΕ, 17, 73, 137, ἃ, ε, f, vg. omit των
ιερεων.
Ὑει.2. τῶν ἁγίων λειτουργὸς - - » “ἃ minister of the [true] holy place and of the true abernacle which the Lord pitched, not man”. τῶν ἁγίων not = τῶν ἡγιασμένων as CEcumenius translates, but as in ix. 8, 12, 25; x. 10; ΧΙΙ. 11 = ἅγια ἁγίων of ix. 3. In ix. 2, 3, the outer part of the tabernacle is called ἅγια, the inner ἅγια ἁγίων, but ver. 8 is conclusive proof that ἅγια with- out addition was used for the holiest place. λε ιτουργὸς cf. note on i. 14. καὶ τῆς σκηνῆς τῆς ἀληθινῆς, the ideal, antitypal tabernacle; ἀληθ. used as in the fourth gospel in contrast not to what is false, but to what is symbolical. It is to be taken with ἁγίων as well as with σκηνῆς. Cf. Bleek; and see ix. 11, τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χει- ροποιήτου, which is the equivalent of the clause added here, ἣν ἔπηξεν ὃ Κύριος, οὐκ ἄνθρωπος. See also Mark xiv. 58 and the striking words of Wisdom ix. 8. In a different sense in Numb. xxiv. 6, ὡσεὶ σκηναὶ ἃς ἔπηξε Κύριος. According to the fifth verse, man pitched a tabernacle which was a shadow of the true, and the very words in which was uttered the command so to do, might have reminded the people that there was a symbolic and a true tabernacle.
Ver. 3. πᾶς γὰρ ἀρχιερεὺς... ‘For every High Priest is appointed for the offering of gifts and sacrifices, and therefore it was necessary that this man also have something to offer”. That Christ is in heaven as a λειτουργός, as an active minister in holy things, is proved by the universal law, that every High Priest is appointed to offer gifts and sacrifices. Christ is not idle in heaven, but being there as High Priest He must be offering something; what that is, He has told us in vii, 27, but here no em- phasis is on the what, but merely on the fact that He must be offering something, must be actively ministering in heaven as a λειτουργός. [Bruce therefore over- looks vii. 27 in his interpretation: ‘‘ He