192 Gard Granerød realities which are either yet to come or which are already considered as a reality after Christ’s suffering, resurrection and ascension to heaven. Thus, according to Heb 3,1-6, the faith of Moses foreshadows the faith of Jesus. According to 3,7–4,11, the disobedience shown to God by the generation wandering in the wilderness functions as a negative example (uJpovdeigma, 4,11) for the Christians. According to 8,2, the meeting tent and the sanctuary prescribed in the Torah was set up by mortals, the “true tent” (hJ skhnhv hJ ajlhqinhv) however by the Lord. According to 9,1-10, the first covenant had regulations for worship and an earthly tent. Now, there is a new covenant for which Christ is the mediator (mesivth", 9,15). According to 9,25, the purification that the high priest performed on the Day of Atonement as prescribed in the old covenant (Leviticus 16) had to be repeated again and again (pollavki", 9,25). Now, on the contrary, Christ has appeared once for all (a{pax) at the end of the age to remove sin by the sacrifice of himself (14). 3. Outline of Hebrews 7 — Place in Literary Context I will now turn to Hebrews 7. In this chapter, the sacerdotal Christology is thoroughly accounted for by means of typology. Melchizedek is presented as the antitype of Christ. Commentators often designate the entire chapter as a midrash — some sort of interpretation — on the Melchizedek material of the OT (15). We should keep in mind that the author of Hebrews does not introduce any new hermeneutical method here. Rather, the Melchizedek–Jesus typology in Hebrews 7 should be understood in light of the overall typological pattern which I just outlined: in the eyes of the author, persons, institutions and events in the old covenant are to be considered as anticipations of the new covenant. Before reaching chapter 7, the author of Hebrews has already briefly anticipated the typological relation between Melchizedek and Christ no less than three times. In Heb 5,5-6 he combines a quotation of (14) This is not the time and place to discuss the background of the dualistic concepts evident here. Nevertheless, it is noteworthy that already in the Priestly source of the Pentateuch we find the idea that the (earthly) tabernacle and all its furniture are made by Moses according to the pattern (tynbt, LXX: paravdeigma) revealed to him by Yahweh (Exod 25,9). See STUHLMACHER, Biblische Theologie des Neuen Testaments, II, 89-90. (15) H.W. ATTRIDGE, The Epistle to the Hebrews. A Commentary on the Epistle to the Hebrews (Hermeneia; Philadelphia, PA 1989) 186.