Veil (κατα π έτασμα)
The tabernacle was divided into two parts by means of a veil or curtain, which the writer of Hebrews calls ‘the second veil’ (τ ὸ δεύτερον κατα π έτασμα, 9:3), to distinguish it from the screen which hung before the entrance to the Holy Place. It was of fine tapestry, and was suspended upon four pillars overlaid with gold (Exodus 26:31-32). Josephus (Ant . VIII. iii. 3) calls it ἐ νδότερον κατα π έτασμα, and Philo (de Gig . 12) τ ὸ ἐ σώτατον κατα π έτασμα, but it was pre-eminently the veil (הַפָּרֹכֶת, while the curtain at the door of the Holy Place was known as מָסָךְ, tr. [Note: r. translated, translation.] ‘a screen’ in RV [Note: V Revised Version.]), and it is the only one referred to in the NT. In Hebrews 6:19 ‘the place within the veil’ (τ ὸ ἐ σώτερον το ῦ κατα π ετάσματος), which only the high priest might enter once a year, is figuratively used of heaven, the inmost shrine into which Jesus, a High Priest of another order, has entered as a Forerunner. In 10:20 the veil is allegorized as the corporeal and earthly nature of the Christ, who is said to have dedicated a way into heaven ‘through the veil, that is, his flesh.’ As the veil of the tabernacle, and that of the Temple, hung between the high priest and the shrine which was hallowed by the Shekinah, so Christ’s frail humanity lay between Him and the glory of the heavenly sanctuary. His flesh had to be rent-as the Temple veil was rent (Mark 15:38)-that He might enter, and by so entering He became a Pioneer and Path-finder for all seekers after immortality.
James Strahan.