Hebrews 8:13

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Hebrews 8:13 in Multiple Translations

Berean Standard Bible BSB

By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.

King James Version KJV

In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

American Standard Version ASV

In that he saith, A new covenant, he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.

Bible in Basic English BBE

When he says, A new agreement, he has made the first agreement old. But anything which is getting old and past use will not be seen much longer.

Free Bible Version FBV

By saying, “A new agreed relationship,” he makes the first agreement out-of-date. The one that's old and worn out has almost disappeared.

Geneva Bible 1599 GNV

In that he saith a new Testament, he hath abrogate the olde: nowe that which is disanulled and waxed olde, is ready to vanish away.

Young's Literal Translation YLT

in the saying 'new,' He hath made the first old, and what doth become obsolete and is old [is] nigh disappearing.

World English Bible WEB

In that he says, “A new covenant”, he has made the first obsolete. But that which is becoming obsolete and grows aged is near to vanishing away.

Noah Webster Bible WBS

In that he saith, A new covenant , he hath made the first old. Now that which decayeth and groweth old is ready to vanish away.

Douay-Rheims 1899 DRV

Now in saying a new, he hath made the former old. And that which decayeth and groweth old, is near its end.

Translation for Translators T4T

Since God spoke about a new covenant, he considered that the first covenant was no longer in use, and that it would soon disappear, just like anything that gets old will disappear [MET, DOU].

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Berean Amplified Bible — Hebrews 8:13

BAB

Word Study

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Hebrews 8:13 Interlinear (Deep Study)

BIB

GRK εν τω λεγειν καινην πεπαλαιωκεν την πρωτην το δε παλαιουμενον και γηρασκον εγγυς αφανισμου

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSN

λεγειν legō G3004 to say Verb-PAN

καινην kainos G2537 new Adj-ASF

πεπαλαιωκεν palaioō G3822 to make old Verb-RAI-3S

την ho G3588 the/this/who Art-ASF

πρωτην prōtos G4413 first Adj-ASF-S

το ho G3588 the/this/who Art-NSN

δε de G1161 then Conj

παλαιουμενον palaioō G3822 to make old Verb-PPP-NSN

και kai G2532 and Conj

γηρασκον gēraskō G1095 to grow old Verb-PAP-NSN

εγγυς engus G1451 near Adv

αφανισμου aphanismos G854 disappearance Noun-GSM

Greek Word Study

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Greek Word Reference — Hebrews 8:13

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λεγειν legō G3004 "to say" Verb-PAN

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

καινην kainos G2537 "new" Adj-ASF

This word means new or fresh, like something that has not been used before. It is used in Matthew 9 and 2 Corinthians 5 to describe a new heart or a new creation.

Definition: καινός, -ή, -όν [in LXX (Eze.11:19, al.) for חָדָשׁ, exc. Isa.65:15 (אַחֵר) ;] of that which is unused or unaccustomed, new in respect to form or quality, fresh, unused, novel: opposite to παλαιός, ἀρχαῖος, Mat.9:17 13:52, Mrk.2:21-22 Luk.5:36, 38, 2Co.5:17, Eph.4:24; πλήρωμα, Mrk.2:21; μνημεῖον, Mat.27:60, Jhn.19:41; διαθήκη (T, WH, R, txt., omit), Luk.22:20, 1Co.11:25, 2Co.3:6, Heb.8:8" (LXX), Heb.8:13 9:15; οὐρανοί, γῆ, 2Pe.3:13, Rev.21:1" (LXX) Ἰερουσαλήμ, Rev.3:12 21:2; ἄνθρωπος, Eph.2:15 (cf. Eze.18:31); πάντα, Rev.21:5; γέννημα τ. ἀμπέλου, Mat.26:29, Mrk.14:25; διδαχή, Mrk.1:27, Act.17:19; ἐντολή, Jhn.13:34, 1Jn.2:7-8, 2Jn.5; ὄνομα, Rev.2:17 (LXX); ᾠδή, Rev.5:9 14:3 (of. Psa.144:9); κτίσις, 2Co.5:17, Gal.6:15; γλῶσσαι, Mrk.16:17; compar., Act.17:21.† SYN.: νέος, "the new primarily in reference to time, the young, recent; κ. . the new primarily in reference to quality, the fresh, unworn". Cf. Tr., Syn., § lx (the distinction, however, is less marked in late Gk.; cf. Heb.12:24 with He, ll. with supr., and see MM, Exp., xv) (AS)

Usage: Occurs in 38 NT verses. KJV: new See also: 1 Corinthians 11:25; Luke 22:20; Hebrews 8:8.

πεπαλαιωκεν palaioō G3822 "to make old" Verb-RAI-3S

To make old or become worn out is what this word means. It is used in Hebrews 8:13 to describe something that is old and no longer needed. This can refer to physical things or old ways of thinking.

Definition: παλαιόω, -ῶ (παλαιός), [in LXX chiefly for בָּלָה, pi., in pass. for בִּי qal. ;] to make or declare old: Heb.8:13; pass., to become old: of things worn out by time and use (cf. Jhn.9:13, Isa.50:9, al., and see: παλαιός), Luk.12:33, Heb.1:11" (LXX) ; τὸ παλαιούμενον, Heb.8:13 (where this and the act., see supr., may have the sense of abrogate, see LS, Zorell, see word).† SYN.: γηράσκω (AS)

Usage: Occurs in 3 NT verses. KJV: decay, make (wax) old See also: Hebrews 1:11; Hebrews 8:13; Luke 12:33.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πρωτην prōtos G4413 "first" Adj-ASF-S

The Greek word for first or foremost, used in Luke 14:18 and 1 Corinthians 14:30. It can refer to the first in a sequence, like the first day of the week, or the most important thing, like the first commandment.

Definition: B. Superl., πρῶτος, -η, -ον, [in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc. ;] first, __1. of Time or Place; __(a) absol., as subst., ὁ π.., Luk.14:18, Jhn.19:32, 1Co.14:30; ὁ π. καὶ ὁ ἔσχατος, Rev.1:17 2:8 22:13; neut., τὸ π., opposite to τ. δεύτερον, Heb.10:9; τὰ π., opposite to τ. ἔσχατα, Mat.12:45, Luk.11:26, 2Pe.2:20; anarth., Mat.10:2; pl., Mat.19:30, Mrk.10:31, Luk.13:30; ἐν πρώτοις (EV, first of all), 1Co.15:3; __(b) as adj.: πρώτῃ; (sc. ἡμέρᾳ) σαββάτου, Mk 16:[9]; φυλακή, opposite to δευτέρα, Act.12:10; equiv. to adv. in English, Jhn.8:[7] 20:4, 8 Act.27:43, Rom.10:19, 1Ti.1:16, 1Jn.4:19; = πρότερος (see infr.; cf. M, Pr., 79; Bl, §11, 5; Thackeray, Gr., 183f.): with genitive, π. μου ἦν (my chief: Abbott, Jg., 509ff.; but cf. M, Pr., 245), Jhn.1:15, 30; with art., Mrk.14:12, Act.1:1, al.; before ὁ δεύτερος, etc., Mat.22:25, Mrk.12:20, al. __2. Of Rank or Dignity, chief, principal: Mat.20:27 22:38, Mrk.9:35, Eph.6:2, al.; with genitive, Mrk.12:28, 29 al.; πόλις (Field, Notes, 124), Act.16:12; with art., Luk.15:22 19:47, Act.13:50, al. __3. Neut., πρῶτον, as adv., first, at the first; __(a) of Time: Mat.8:21, Mrk.4:28, al.; τὸ π., Jhn.10:40, al.; __(b) of Order: Rom.3:2, 1Co.11:18, al. (AS)

Usage: Occurs in 93 NT verses. KJV: before, beginning, best, chief(-est), first (of all), former See also: 1 Corinthians 14:30; Luke 15:22; Hebrews 8:7.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

παλαιουμενον palaioō G3822 "to make old" Verb-PPP-NSN

To make old or become worn out is what this word means. It is used in Hebrews 8:13 to describe something that is old and no longer needed. This can refer to physical things or old ways of thinking.

Usage: Occurs in 3 NT verses. KJV: decay, make (wax) old See also: Hebrews 1:11; Hebrews 8:13; Luke 12:33.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γηρασκον gēraskō G1095 "to grow old" Verb-PAP-NSN

To grow old or become senescent, as described in John 21:18 and Hebrews 8:13.

Definition: γηράσκω (also γηράω; γῆρας), [in LXX chiefly for זקן ;] to grow old: Jhn.21:18, Heb.8:13.† SYN.: παλαιοῦμαι. (AS)

Usage: Occurs in 2 NT verses. KJV: be (wax) old See also: Hebrews 8:13; John 21:18.

εγγυς engus G1451 "near" Adv

Near or close to something, whether it's a place or a time, as in Jesus being near to those who need Him

Definition: ἐγγύς, adv., [in LXX chiefly for קָרוֹב ;] near; __1. of place: Jhn.19:20, 42; as prep. with genitive (M, Pr., 99), Luk.19:11, Jhn.3:23 6:19, 23 11:18, 54, Act.1:12; with dative, Act.9:38 27:8; superl., ἔγγιστα, Mrk.6:36, WH, mg.; metaphorically, ֹοἱ ἐ., opposite to οἱ μακράν, Eph.2:17; ἐ. γίνεσθαι, Eph.2:13; ἐ. σου τὸ ῥῆμα, Rom.10:8 (LXX). __2. Of time: Mat.24:32 26:18, Mrk.13:28, 29 Luk.21:30, 31 Jhn.2:13 6:4 7:2 11:55, Rev.1:3 22:10; ὁ κύριος ἐ., Php.4:5; before ἐπὶ θύραις, Mat.24:33; compar., ἐγγύτερον (neut. of adj. -ος, used adverbially), Rom.13:11 (cf. R, txt.); as prep. with genitive, ἐ. κατάρας, Heb.6:8; ἀφανισμοῦ, Heb.8:13 (cf. Cremer, 223).† (AS)

Usage: Occurs in 30 NT verses. KJV: from , at hand, near, nigh (at hand, unto), ready See also: Acts 1:12; John 11:55; Hebrews 6:8.

αφανισμου aphanismos G854 "disappearance" Noun-GSM

This word refers to the act of disappearing or vanishing away, like in Hebrews 8:13 where it talks about the old covenant disappearing. It can also mean the abrogation or cancellation of something.

Definition: ἀφανισμός, -οῦ, ὁ (ἀφανίζω), [in LXX chiefly for שַׁמָּה, שְׁמָמָה ;] vanishing: Heb.8:13.† (AS)

Usage: Occurs in 1 NT verses. KJV: vanish away See also: Hebrews 8:13.

Study Notes — Hebrews 8:13

Show Verse Quote Highlights

Context
Cross References
Hebrews 8:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 8:13
Jamieson-Fausset-Brown on Hebrews 8:13
Matthew Poole's Commentary on Hebrews 8:13
Trapp's Commentary on Hebrews 8:13
Ellicott's Commentary on Hebrews 8:13
Adam Clarke's Commentary on Hebrews 8:13
Cambridge Bible on Hebrews 8:13
Barnes' Notes on Hebrews 8:13
Whedon's Commentary on Hebrews 8:13
Sermons on Hebrews 8:13

Context — The New Covenant

11No longer will each one teach his neighbor or his brother, saying, ‘Know the Lord,’ because they will all know Me, from the least of them to the greatest. 12For I will forgive their iniquities and will remember their sins no more.”

13By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 5:17	Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
2	Hebrews 7:18–19	So the former commandment is set aside because it was weak and useless (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
3	Hebrews 7:11–12	Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear—one in the order of Melchizedek and not in the order of Aaron? For when the priesthood is changed, the law must be changed as well.
4	Hebrews 9:15	Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.
5	Hebrews 9:9–10	It is an illustration for the present time, because the gifts and sacrifices being offered were unable to cleanse the conscience of the worshiper. They consist only in food and drink and special washings—external regulations imposed until the time of reform.
6	1 Corinthians 13:8	Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be restrained; where there is knowledge, it will be dismissed.
7	Isaiah 51:6	Lift up your eyes to the heavens, and look at the earth below; for the heavens will vanish like smoke, the earth will wear out like a garment, and its people will die like gnats. But My salvation will last forever, and My righteousness will never fail.
8	Matthew 24:35	Heaven and earth will pass away, but My words will never pass away.

Hebrews 8:13 Summary

[This verse means that the old way of relating to God, based on rules and animal sacrifices, is no longer needed because Jesus has introduced a new and better way, as seen in Hebrews 8:13. This new covenant is based on a personal relationship with God through Jesus, as mentioned in John 1:12-13. The old covenant will soon disappear because it has been replaced by the new one, which is more effective and superior. As believers, we should focus on the new covenant and live in accordance with its principles, such as love and forgiveness, as mentioned in Matthew 22:37-40.]

Frequently Asked Questions

What does it mean that the first covenant is obsolete?

The first covenant, which was based on the law and animal sacrifices, is no longer effective because Jesus has introduced a new and better covenant, as seen in Hebrews 8:13 and supported by Jeremiah 31:31-34, which speaks of a new covenant that God will make with His people.

Why will the old covenant soon disappear?

The old covenant will soon disappear because it has been replaced by the new covenant, which is superior and more effective, as stated in Hebrews 8:13, and this is in line with God's plan to make all things new, as mentioned in Revelation 21:5.

Is the old covenant still useful for anything?

While the old covenant is no longer effective for salvation, it still serves as a reminder of God's faithfulness and a pointer to the new covenant, as seen in Romans 15:4, which says that the Scriptures were written for our instruction.

How does this relate to our daily lives as believers?

As believers, we should focus on the new covenant and the relationship it establishes between us and God, as described in Hebrews 8:13, and live in accordance with the principles of the new covenant, such as love and forgiveness, as mentioned in Matthew 22:37-40.

Reflection Questions

What are some ways in which the old covenant is still influencing my life, and how can I let go of those things to fully embrace the new covenant?
How does the promise of a new covenant give me hope and confidence in my relationship with God?
What are some practical ways I can apply the principles of the new covenant to my daily life, such as showing love and forgiveness to others?
How can I share the message of the new covenant with others, and what impact can it have on their lives?

Gill's Exposition on Hebrews 8:13

In that he saith a new covenant,.... In the above prophecy, Hebrews 8:8 he hath made the first old; this naturally follows from hence; if the second is new, the first must be old; which is called so,

Jamieson-Fausset-Brown on Hebrews 8:13

In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. He - God.

Matthew Poole's Commentary on Hebrews 8:13

In that he saith, A new covenant, he hath made the first old: the inference from what was before said, , (in the Lord’ s saying this by the prophet Jeremiah, that he would make a new covenant, for form and manner of administration later and better, even the last and best he will make, and in which he will have penitent, believing sinners to acquiesce), is this: That the Mosaical one, though first in respect of the gospel, hath lost its power, strength, and vigour, its binding force; and so, by God’ s instituting another, is abrogated, as useless, needless, and imperfect. Now that which decayeth and waxeth old is ready to vanish away; this Mosaical one, thus grown old, weak, and decrepit, and by the institution of the new gospel covenant abrogated, may continue for a while, but in no force; and so gradually moulder and decay by little and little, till it at last vanish and totally cease. It was near to it upon finishing of the ministry of the gospel High Priest on earth, when by his death he fulfilled the truth of this typical one, and so virtually nulled it; and, as to its binding force, vanished, when the gospel was published throughout the world, ; compare ; as is owned by the apostolical synod, . It was high time for these Hebrews to cease from that vanishing Mosaical one, and effectually to close with the gospel priesthood and covenant, which must remain and continue for ever; see ,26,27; which if they did not, must end in the total destruction of them, their temple and city, which came to pass not many years after the apostle wrote this Epistle.

Trapp's Commentary on Hebrews 8:13

13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. Ver. 13. He hath made the first old] He hath antiquated and abolished it. This the apostle often inculcates, because the Jews went about to establish their own righteousness, and it is a piece of Popery natural to us all, to think to go to heaven by our good meanings and good doings. Is ready to vanish away] So is the old man in God’ s people; that is their comfort.

Ellicott's Commentary on Hebrews 8:13

(13) In that he saith . . .—Rather, In saying “new” He hath made the first old: now that which groweth old and is failing for age is nigh unto vanishing away. The very language of the prophet contains a declaration of the speedy dissolution of the former covenant. If “nigh unto vanishing” at the time when Jeremiah wrote, well might it now be believed to have passed away.

Adam Clarke's Commentary on Hebrews 8:13

Verse 13. He hath made the first old.] That is: He has considered it as antiquated, and as being no longer of any force. That which decayeth and waxeth old] Here is an allusion to the ancient laws, which either had perished from the tables on which they were written through old age, or were fallen into disuse, or were abrogated. Is ready to vanish away.] εγγυςαφανισμου. Is about to be abolished. Dionysius of Halicarnassus, speaking of the laws of Numa, which had been written on oak boards, says: αςαψανισθηναισυνεβητωχρονω. "which had perished through old age." And the word αφανιζειν is used to express the abolition of the law. The apostle, therefore, intimates that the old covenant was just about to be abolished; but he expresses himself cautiously and tenderly, that he might not give unnecessary offence. WHEN the apostle said, All shall know the Lord, from the least to the greatest, under the new covenant, he had copious authority for saying so from the rabbins themselves. In Sohar Chadash, fol. 42, it is said: "In the days of the Messiah knowledge shall be renewed in the world, and the law shall be made plain among all; as it is written, Jeremiah 31:33, All shall know me, from the least to the greatest." We find the following legend in Midrash Yalcut Simeoni, part 2, fol. 46: "The holy blessed God shall sit in paradise and explain the law; all the righteous shall sit before him, and the whole heavenly family shall stand on their feet; and the holy blessed God shall sit, and the new law, which be is to give by the Messiah, shall be interpreted." In Sohar Genes., fol. 74, col. 291, we find these remarkable words: "When the days of the Messiah shall approach, even the little children in this world shall find out the hidden things of wisdom; and in that time all things shall be revealed to all men." And in Sohar Levit., fol. 24, col. 95: "There shall be no time like this till the Messiah comes, and then the knowledge of God shall be found in every part of the world." This day are all these sayings fulfilled in our ears: the word of God is multiplied; many run to and fro, and knowledge is increased; all the nations of the earth are receiving the book of God; and men of every clime, and of every degree-Parthians, and Medes, and Elamites; the dwellers in Mesopotamia, in Judea, in Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, in Libya; strangers of Rome, Jews and proselytes; Cretes and Arabians; Americans, Indians, and Chinese-hear, in their own tongues, the wonderful works of God.

Cambridge Bible on Hebrews 8:13

13. he hath made the first old] The very expression, “a New Covenant,” used in the disparaging connexion in which it stands, superannuates the former covenant, and stamps it as antiquated. The verse is a specimen of the deep sense which it was the constant object of Alexandrian interpreters to deduce from Scripture. The argument is analogous to that of Heb 7:11.Now that which decayeth and waxeth old is ready to vanish away] Lit. “Now that which is becoming antiquated and waxing aged, is near obliteration.” The expression “near evanescence “again shows that the Epistle was written before the Fall of Jerusalem, when the decree of dissolution which had been passed upon the Old Covenant was carried into effect. Even the Rabbis, though they made the Law an object of superstitious and extravagant veneration, yet sometimes admitted that it would ultimately cease to be—namely, when “the Evil Impulse” (Deuteronomy 31:21) should be overcome.ready to vanish away] Comp. the expression “near a curse” (Hebrews 6:8), and Dr Kay points out the curious fact that “curse” and “obliteration” (aphanismos here alone in the N. T.) appear in juxtaposition in 2 Kings 22:19 (where our version renders it “desolation”).

Barnes' Notes on Hebrews 8:13

In that he saith, A new covenant, he hath made the first old - That is, the use of the word “new” implies that the one which it was to supersede was “old.” New and old stand in contradistinction from each other.

Whedon's Commentary on Hebrews 8:13

13. And now comes the clear conclusion for the Hebrew readers of this epistle.

Sermons on Hebrews 8:13

	Sermon	Description
	(The Better Covenant) 4 - the Spirit's Fullness by Zac Poonen	In this sermon, the preacher discusses the parable of the friend at midnight from Luke 11:5-13. He emphasizes the promise that God will give us as much as we need when we ask Him.
	God's Dwelling Place by George Warnock	In this sermon, the speaker emphasizes the importance of seeking the Lord earnestly and experiencing His visitation. The speaker shares a personal testimony of going through a diff
	(Covenant Series) 4. Experiencing the Power & Liberty of the New Covenant by Al Whittinghill	In this sermon, the preacher discusses the concept of deserving good treatment and how it relates to our relationship with God. He compares society's questioning of God's love and
	Help Is on the Way by Jim Cymbala	In this sermon, the preacher focuses on Isaiah 41:8, where God addresses Israel as His chosen servant. The preacher emphasizes that God has chosen and called His people, and theref
	New Covenant - Superior to the Law - Part 6 by Zac Poonen	This sermon emphasizes the challenge of transitioning from the old covenant to the new covenant, highlighting the difficulty in letting go of ingrained traditions and mindsets. It
	Motivated by Love by Zac Poonen	This sermon delves into the profound understanding of being a servant of the New Covenant, emphasizing the inadequacy of human efforts and the sufficiency found in God. It explores
	Priests of God by Art Katz	This sermon emphasizes the importance of embracing the priestly calling alongside the apostolic calling, highlighting the need for a deep sense of priestliness that is often lackin