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Hebrews 9:8 [study!]

American Standard Version (ASV 1901) [2]
— the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing;
King James Version (KJV 1769)
— The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
New American Standard Bible (NASB ©1995)
— The Holy Spirit [is] signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing,
Webster's Revision of the KJB (WEB 1833)
— The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while the first tabernacle was yet standing:
Darby's Translation (DBY 1890)
— the Holy Spirit shewing this, that the way of the [holy of] holies has not yet been made manifest while as yet the first tabernacle has [its] standing;
Rotherham's Emphasized Bible (EBR 1902)
— The Holy Spirit making this evident—that, not yet, hath been manifested, the way through the Holy place, so long as the first tent hath a standing.
Young's Literal Translation (YLT 1898)
— the Holy Spirit this evidencing that not yet hath been manifested the way of the holy [places], the first tabernacle having yet a standing;
Douay-Rheims Challoner Revision (DR 1750)
— The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
Original King James Bible (AV 1611) [2]
— The holy Ghost this signifying, that the way into the Holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing:
John Etheridge Peshitta-Aramaic NT (1849)
— By this the Spirit of Holiness made known that the way of the holies was not yet manifested, so long as was the standing of the first tabernacle.
James Murdock Peshitta-Aramaic NT (1852)
— And by this the Holy Spirit indicated, that the way to the holy [places] was not yet manifested, so long as the first tabernacle was standing:

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
The x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
Holy 40
{0040} Prime
ἅγιος
hagios
{hag'-ee-os}
From ἅγος [[hagos]] (an awful thing) compare G0053, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated).
Ghost 4151
{4151} Prime
πνεῦμα
pneuma
{pnyoo'-mah}
From G4154; a current of air, that is, breath (blast) or a breeze; by analogy or figuratively a spirit, that is, (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, daemon, or (divine) God, Christ's spirit, the Holy spirit.
this 5124
{5124} Prime
τοῦτο
touto
{too'-to}
Neuter, singular, nomitive or accusative of G3778; that thing.
signifying, 1213
{1213} Prime
δηλόω
deloo
{day-lo'-o}
From G1212; to make plain (by words).
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
that the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
way 3598
{3598} Prime
ὁδός
hodos
{hod-os'}
Apparently a primary word; a road; by implication a progress (the route, act or distance); figuratively a mode or means.
into the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
holiest of all 39
{0039} Prime
ἅγιον
hagion
{hag'-ee-on}
Neuter of G0040; a sacred thing (that is, spot).
was y5319
[5319] Standard
φανερόω
phaneroo
{fan-er-o'-o}
From G5318; to render apparent (literally or figuratively).
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
not yet 3380
{3380} Prime
μήπω
mepo
{may'-po}
From G3361 and G4452; not yet.
made manifest, 5319
{5319} Prime
φανερόω
phaneroo
{fan-er-o'-o}
From G5318; to render apparent (literally or figuratively).
z5771
<5771> Grammar
Tense - Perfect (See G5778)
Voice - Passive (See G5786)
Mood - Infinitive (See G5795)
Count - 9
while as the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
first 4413
{4413} Prime
πρῶτος
protos
{pro'-tos}
Contracted superlative of G4253; foremost (in time, place, order or importance).
tabernacle 4633
{4633} Prime
σκηνή
skene
{skay-nay'}
Apparently akin to G4632 and G4639; a tent or cloth hut (literally or figuratively).
was 2192
{2192} Prime
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5723
<5723> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 2549
yet 2089
{2089} Prime
ἔτι
eti
{et'-ee}
Perhaps akin to G2094; 'yet', still (of time or degree).
standing: 4714
{4714} Prime
στάσις
stasis
{stas'-is}
From the base of G2476; a standing (properly the act), that is, (by analogy) position (existence); by implication a popular uprising; figuratively controversy.
Jamieson-Fausset-Brown Commentary

Hebrews 9:8

_ _ The Holy Ghost — Moses himself did not comprehend the typical meaning (1 Peter 1:11, 1 Peter 1:12).

_ _ signifying — by the typical exclusion of all from the holiest, save the high priest once a year.

_ _ the holiest of all — heaven, the antitype.

_ _ the first tabernacle — the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yethas a standing” (so the Greek, that is, “has continuance”: “lasts”), the way to heaven (the antitypical “holiest place”) is not yet made manifest (compare Hebrews 10:19, Hebrews 10:20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Hebrews 4:16; Hebrews 7:19, Hebrews 7:25; Hebrews 10:19, Hebrews 10:22; by sight hereafter, Isaiah 33:24; Revelation 11:19; Revelation 21:2, Revelation 21:3) to all mankind. The Greek for “not yet” (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [Tittmann]. The Greek negative, “ou po,” would deny the fact objectively; “me po” denies the thing subjectively.

Matthew Henry's Commentary

Hebrews 9:8-14

_ _ In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.

_ _ I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, Hebrews 9:8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.

_ _ II. That the first tabernacle was only a figure for the time then present, Hebrews 9:9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.

_ _ III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (Hebrews 9:9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.

_ _ IV. The Holy Ghost hereby signifies that the Old Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, Hebrews 9:10. Their imperfection lay in three things: — 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation, — of clearer light as to all things necessary to be known, — of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God, — of greater liberty and freedom both of spirit and speech — and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.

_ _ V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (Hebrews 9:11, Hebrews 9:12), and he illustrates it very fully. For,

_ _ 1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing fRom. the priestly office of Christ.

_ _ 2. Christ is a high priest by a greater and more perfect tabernacle (Hebrews 9:11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.

_ _ 3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,

_ _ 4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.

_ _ 5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (Hebrews 9:13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (Hebrews 9:14): How much more shall the blood of Christ, etc. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.

John Wesley's Explanatory Notes

Hebrews 9:8

The Holy Ghost evidently showing — By this token. That the way into the holiest — Into heaven. Was not made manifest — Not so clearly revealed. While the first tabernacle, and its service, were still subsisting — And remaining in force.

Geneva Bible Translation Notes

Hebrews 9:8

(3) The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

(3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?

Cross-Reference Topical ResearchStrong's Concordance
Holy Ghost:

Hebrews 3:7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
Hebrews 10:15 [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
Isaiah 63:11 Then he remembered the days of old, Moses, [and] his people, [saying], Where [is] he that brought them up out of the sea with the shepherd of his flock? where [is] he that put his holy Spirit within him?
Acts 7:51-52 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers [did], so [do] ye. ... Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
Acts 28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
Galatians 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed.
2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.

the way:

Hebrews 9:3 And after the second veil, the tabernacle which is called the Holiest of all;
Hebrews 4:15-16 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin. ... Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Hebrews 10:19-22 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, ... Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
John 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
John 10:9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
Ephesians 2:18 For through him we both have access by one Spirit unto the Father.
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Is 63:11. Jn 10:7, 9; 14:6. Ac 7:51; 28:25. Ga 3:8. Ep 2:18. He 3:7; 4:15; 9:3; 10:15, 19. 2P 1:21.

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