Some, because of certain remarks made by Josephus and Philo, consider that the

intention of the apostle was to show that the Tabernacle typified the world. Those who

desire a detailed examination of the various renderings should consult the note in

Bloomfield's Greek Testament, ninth edition, and for an extended reference to the present

creation as a tabernacle, the series entitle The Pleroma which commenced in Vol. XLI

should be considered

The simple explanation of the word kosmikon ("worldly") is discovered in the purpose

of the Apostle, who sets the earthly type over against the heavenly reality, the true, the

heavenly Tabernacle, "which the Lord pitched and not man", and which was "not made

with hands, that is to say not of this creation". The holy places made with hands are

called "figures of the true", the true Tabernacle being called "heaven itself" (Heb. 9: 24).

As the Priest and the Offering constitute "the principal thing", the Apostle passes over

without comment for the time being the various articles of furniture used in the

Tabernacle, their typical teaching not being contributory to the theme of the epistle. We

must stay to observe here that the articles of furniture fall into two groups, viz., (1) those

in the holy place, and (2) those in the most holy place.

(I) IN THE HOLY PLACE

(II) IN THE MOST HOLY PLACE

"Of which we cannot now speak particularly."

It will be noticed that the golden altar of incense is omitted from the first list, and that

a golden censer is added to the second list. If we interpret the golden censer as the

golden altar, as some do, then we make the Apostle to teach that the golden altar was in

"the holiest of all", which it certainly was not. The LXX uses the word thumiaterion

("censer") in II Chron. 26: 19 and Ezek. 8: 11, where both passages read "censer"

and can mean nothing else.

It seems to be the intention of the writer to enforce the lesson of the epistle by this

somewhat unexpected alteration.  Both the golden altar and the censer speak of