In Heb 9.24 the word is synonymous with type, but this is due to the different thought-context.Ĭonclusions. It will be clear from the preceding that antitype is the correspondent in the New Testament to the Old Testament type as in 1 Pt 3.21 where Baptism is the ά ν τ ί τ υ π ο ς of the Flood. And, in particular, the entry of the High Priest into the inner sanctuary on the Day of atonement ( Yom Kippur) is a figure ( π α ρ α β ο λ ή: 9.9) that refers to the salvific entry of Jesus into heaven after His Resurrection. The contribution of Hebrews lies in a Platonic-Philonian distinction between the representational and real levels: Old Testament liturgy is but a copy and shadow ( σ κ ί α: Heb 8.5) of the new, the "heavenly things" (9.23 –24) the "earthly" sanctuary (9.1) points forward to the "true tent" (8.2). The typological correspondence is carried through more thoroughly in Hebrews than elsewhere in the New Testament and can be compared with the discourse of Stephen (Acts 7), in which the Old Testament is given a largely typological value. Paul uses Exodus typology also (1 Cor 10.6 –11) and speaks of the "allegory" of the two sons of Abraham (Gal 4.21 –31), with a term that appears to have been first used by philo judaeus and Flavius josephus. This was true of Adam as type (see adam), though Paul's application in Rom 5.14 is certainly original and can be compared with that of Philo's heavenly Adam who is stamped ( τ ε τ ύ π ω σ θ α ι) with the divine image. Paul's typological actualization of the Old Testament was already prepared for in that of contemporary Judaism. A hidden correspondence is also traced between the Passion of Jesus and the Old Testament Passover (Jn 19.33 –36 cf. The manna in the desert points forward to the reality possessed by the antitype, the true Bread (Jn 6.32). The realities of the Old Testament are on a lower and representational level: the bronze serpent (Nm 21.4 –9) prefigures Christ on the Cross (Jn 3.14) the water of Jacob's well and that of the rite of pouring water at the Feast of booths serve only as figures of the true life-giving water (Jn 4.10 7.37 –39). Structurally basic to this Gospel is the idea that Jesus fulfills what is implicit in the great Jewish feasts (see john, gospel according to st.). In John this process is taken much further and no doubt owes a debt to the liturgical life of one or more early Christian communities. Thus, while Mark has no mention of the sign of Jona (in Mk 8.12 Jesus refuses to give a sign), the Logia source (see synoptic gospels) contained a well-developed form of it, though this has been variously transmitted (Mt 12.38 –41 Lk 11.29 –32) (see jonah, sign of). Not only was Jesus seen as the climax of sacred history, but an ever deepening meditation gradually revealed hidden correspondences between the time of promise and that of fulfillment. It is a basic supposition in all the sources of the Gospel tradition that Jesus fulfills the Old Law, and He Himself affirms this (Mt 5.17). In this sense Adam is "a type of the one to come" (Rom 5.14). But in its strictly Biblical sense it refers either to a moral lesson (the events of the Exodus are lessons, τ ύ π τ ο ι, for the Christian community 1 Cor 10.6) or to some person, event, or institution of the Old Law related in some way to the new and definitive self-revelation of God in Christ. It can refer also to an image or model (a statue is the τ ύ π ο ς of the one represented) and is so used in the Septuagint (Am 5.26, where it refers to statues of false gods see also Acts 7.43). The word "type" is a transcription of the Greek word τ ύ π ο ς (from τ ύ π τ ω, to strike), which means, first of all, a blow, and then the mark left by a blow or the application of pressure, e.g., the mark of the nails in Christ's hands (Jn 20.25).
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