Hebrews 8:2

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Hebrews 8:2 in Multiple Translations

Berean Standard Bible BSB

and who ministers in the sanctuary and true tabernacle set up by the Lord, not by man.

King James Version KJV

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

American Standard Version ASV

a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.

Bible in Basic English BBE

As a servant of the holy things and of the true Tent, which was put up by God, not by man.

Free Bible Version FBV

He serves in the sanctuary, the true Tabernacle that was set up by the Lord and not by human beings.

Geneva Bible 1599 GNV

And is a minister of the Sanctuarie, and of that true Tabernacle which the Lord pight, and not man.

Young's Literal Translation YLT

of the holy places a servant, and of the true tabernacle, which the Lord did set up, and not man,

World English Bible WEB

a servant of the sanctuary and of the true tabernacle which the Lord pitched, not man.

Noah Webster Bible WBS

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

Douay-Rheims 1899 DRV

A minister of the holies, and of the true tabernacle, which the Lord hath pitched, and not man.

Translation for Translators T4T

He ministers in the Most Holy Place, that is, in the true place of worship in heaven. That is a place that Moses’ tent represented. The Lord set up the true place of worship. No human set it up.

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Berean Amplified Bible — Hebrews 8:2

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Hebrews 8:2 Interlinear (Deep Study)

BIB

GRK των αγιων λειτουργος και της σκηνης της αληθινης ην επηξεν ο κυριος και ουκ ανθρωπος

των ho G3588 the/this/who Art-GPN

αγιων hagios G40 holy Adj-GPN

λειτουργος leitourgos G3011 minister Noun-NSM

και kai G2532 and Conj

της ho G3588 the/this/who Art-GSF

σκηνης skēnē G4633 tent Noun-GSF

της ho G3588 the/this/who Art-GSF

αληθινης alēthinos G228 true Adj-GSF

ην hos, hē G3739 which Rel-ASF

επηξεν pēgnumi G4078 to set up Verb-AAI-3S

ο ho G3588 the/this/who Art-NSM

κυριος kurios G2962 lord: God Noun-NSM

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ανθρωπος anthrōpos G444 a human Noun-NSM

Greek Word Study

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Greek Word Reference — Hebrews 8:2

των ho G3588 "the/this/who" Art-GPN

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.

αγιων hagios G40 "holy" Adj-GPN

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

λειτουργος leitourgos G3011 "minister" Noun-NSM

A minister is a public servant, like a priest in the Temple or a helper in the Gospel, as seen in Romans 15:16 and Hebrews 8:2.

Definition: λειτουργός, -οῦ, ὁ (λιός, ἔργον), [in LXX chiefly for שָׁרַת, Jos.1:1 A, 3Ki.10:5, Psa.103:21, Sir.7:30, al. ;] __1. in cl., one who discharges a public office at his own expense, then, generally, __2. a public servant, a minister, servant: τ. ἁγίων λ., Heb.8:2 (cf. Neh.10:39, Sir, l.with); Ἰησοῦ Χριστοῦ, Rom.15:16; pl., τ. θεοῦ, Rom.13:6, Heb.1:7" (LXX) ; λ. ὑμῶν τ. χρείας μου, Php.2:25.† SYN.: see: διάκονος, λειτουργέω (AS)

Usage: Occurs in 5 NT verses. KJV: minister(-ed) See also: Hebrews 1:7; Philippians 2:25; Hebrews 8:2.

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.

της ho G3588 "the/this/who" Art-GSF

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.

σκηνης skēnē G4633 "tent" Noun-GSF

This word means a tent or tabernacle, like the one in Matthew 17:4 or the Mosaic tabernacle in Hebrews 8:5. It can also symbolize a temporary dwelling.

Definition: σκηνή, -ῆς, ἡ [in LXX chiefly for אֹהֶל, also for מִשְׁכָּן, סֻכָּה, etc. ;] a tent, booth, tabernacle: Mat.17:4, Mrk.9:5, Luk.9:33, Heb.11:9; αἱ αἰώνιοι σ., Luk.16:9; of the Mosaic tabernacle, Heb.8:5 9:2-3, 6 9:8, 21; σ. τ. μαρτυρίου, Act.7:44; of its heavenly prototype, Heb.8:2 9:11, Rev.13:6 15:5 21:3; of the temple, Heb.13:10; ἡ σ. τοῦ Μολόχ, Act.7:43 (LXX); metaphorically, ἡ σ. Δαυείδ Act.15:16 (LXX).† (AS)

Usage: Occurs in 20 NT verses. KJV: habitation, tabernacle See also: Acts 7:43; Hebrews 9:21; Hebrews 8:2.

της ho G3588 "the/this/who" Art-GSF

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.

αληθινης alēthinos G228 "true" Adj-GSF

True means being real, genuine, and authentic, like in John 1:9 and 1 Thessalonians 1:9. It describes something or someone that is trustworthy and reliable.

Definition: ἀληθινός, -ή, -όν (ἀληθής), [in LXX for אֶמֶת ;] true, in the sense of real, ideal, genuine: Luk.16:11 Jhn.1:9 4:23, 37 6:32 7:28 8:16 15:1 17:3 19:35, 1Th.1:9, Heb.8:2 9:24 10:22, 1Jn.2:8 Jn 5:20, Rev.3:7, 14 6:10 15:3 16:7 19:2; = ἀληθής, Rev.19:9 21:5 22:6 (MM, VGT, see word).† SYN.: ἀληθής, q.v (AS)

Usage: Occurs in 25 NT verses. KJV: true See also: 1 John 2:8; John 17:3; Hebrews 8:2.

ην hos, hē G3739 "which" Rel-ASF

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

επηξεν pēgnumi G4078 "to set up" Verb-AAI-3S

To set up or fix something, like a tent, by making it secure. This word is used in Hebrews 8:2 to describe the tabernacle. It means to make something stable or firm.

Definition: πήγνυμι [in LXX chiefly for נָטָה, also for תָּקַע, etc. ;] to make fast, to fix; of tents, to pitch: Heb.8:2 (cf. προσ-πήγνυμι).† (AS)

Usage: Occurs in 1 NT verses. KJV: pitch See also: Hebrews 8:2.

ο ho G3588 "the/this/who" Art-NSM

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.

κυριος kurios G2962 "lord: God" Noun-NSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

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.

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.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ανθρωπος anthrōpos G444 "a human" Noun-NSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

Study Notes — Hebrews 8:2

Show Verse Quote Highlights

Context
Cross References
Hebrews 8:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 8:2
Jamieson-Fausset-Brown on Hebrews 8:2
Matthew Poole's Commentary on Hebrews 8:2
Trapp's Commentary on Hebrews 8:2
Ellicott's Commentary on Hebrews 8:2
Adam Clarke's Commentary on Hebrews 8:2
Cambridge Bible on Hebrews 8:2
Barnes' Notes on Hebrews 8:2
Whedon's Commentary on Hebrews 8:2
Sermons on Hebrews 8:2

Context — Christ’s Eternal Priesthood

1The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven,

2and who ministers in the sanctuary and true tabernacle set up by the Lord, not by man.

3And since every high priest is appointed to offer both gifts and sacrifices, it was necessary for this One also to have something to offer. 4Now if He were on earth, He would not be a priest, since there are already priests who offer gifts according to the law.

Cross References

	Reference	Text (BSB)
1	Exodus 33:7	Now Moses used to take the tent and pitch it at a distance outside the camp. He called it the Tent of Meeting, and anyone inquiring of the LORD would go to the Tent of Meeting outside the camp.
2	2 Corinthians 5:1	Now we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands.
3	Hebrews 9:23–24	So it was necessary for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God.
4	Romans 15:8	For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs,
5	Exodus 28:35	Aaron must wear the robe whenever he ministers, and its sound will be heard when he enters or exits the sanctuary before the LORD, so that he will not die.
6	Hebrews 9:8–12	By this arrangement the Holy Spirit was showing that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. 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. But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation. He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.
7	Colossians 2:11	In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands.
8	Hebrews 11:10	For he was looking forward to the city with foundations, whose architect and builder is God.
9	Hebrews 10:21	and since we have a great priest over the house of God,
10	Luke 24:44	Jesus said to them, “These are the words I spoke to you while I was still with you: Everything must be fulfilled that is written about Me in the Law of Moses, the Prophets, and the Psalms.”

Hebrews 8:2 Summary

[Hebrews 8:2 tells us that Jesus is a minister in the true sanctuary, or tabernacle, which was set up by God, not by human hands. This means that Jesus is serving and interceding for us in the very presence of God, as our High Priest, just like it says in Hebrews 7:25. He is offering Himself as the perfect sacrifice for our sins, and this is a beautiful picture of His love and care for us, as seen in John 3:16. By trusting in Jesus, we can have confidence that our sins are forgiven and that we have access to God's presence, just like it says in Ephesians 2:18.]

Frequently Asked Questions

What is the sanctuary and true tabernacle mentioned in Hebrews 8:2?

The sanctuary and true tabernacle refer to the heavenly dwelling place of God, where Jesus ministers as our High Priest, as seen in Hebrews 9:11-12, which is contrasted with the earthly tabernacle set up by man in Exodus 40:17-38.

How does Jesus' ministry in the heavenly sanctuary differ from the ministry of earthly priests?

Unlike earthly priests who minister in a physical tabernacle, Jesus ministers in the true, heavenly tabernacle, offering Himself as the perfect sacrifice, as explained in Hebrews 10:12-14, and interceding on our behalf, as seen in Romans 8:34.

What does it mean that the tabernacle was set up by the Lord, not by man?

This emphasizes that the true, heavenly tabernacle is a divine work, established by God Himself, in contrast to the earthly tabernacle, which was constructed by human hands according to God's instructions, as recorded in Exodus 25-31 and Hebrews 8:5.

How does Jesus' role as minister in the sanctuary relate to His role as High Priest?

As High Priest, Jesus offers sacrifices and intercedes on our behalf, and His ministry in the sanctuary is the fulfillment of this role, as explained in Hebrews 7:25, where it says He always lives to intercede for us.

Reflection Questions

What does it mean to you that Jesus is ministering in the heavenly sanctuary on your behalf, and how does this impact your daily life?
How does the fact that the true tabernacle was set up by the Lord, not by man, affect your understanding of God's sovereign plan and purpose?
In what ways can you apply the concept of Jesus' heavenly ministry to your own life, particularly in times of struggle or doubt?
How does the contrast between the earthly and heavenly tabernacles help you appreciate the uniqueness and superiority of Jesus' priesthood, as described in Hebrews 7:1-10?

Gill's Exposition on Hebrews 8:2

A minister of the sanctuary,.... The heavenly one, so called, in allusion to the holy of holies, the type of it; and because it is truly an holy place; and which Christ sanctifies and prepares for

Jamieson-Fausset-Brown on Hebrews 8:2

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

Matthew Poole's Commentary on Hebrews 8:2

A minister; this is spoken of the High Priest sat down on the right hand of the Majesty in the heavens, and relates to that work of his whereby he was constituted leitourgov which, according to Suidas, is compounded of two words, para to lhion vel lhiton ergon, public work; so as it might be rendered administrator, and notes any public officer from the highest to the lowest. The Spirit of God in the New Testament hath applied it to the highest and subordinate ministry; in this verse to Christ himself in his exalted state, and so notes a ruler, as he was now God’ s published, settled King, the Lord Administrator of all things in his kingdom, agreeably to what he foretold, ,7 110:1; compare . And here properly it notes him in all his offices, his royal, sacerdotal, and prophetical ministry in the heavens and earth, administering and governing all things in them. Of the sanctuary: the things about which his administration is concerned are twn agiwn, of holies. Some refer this to persons, as noting saints, of whom he is the Ruler and Governor, ; others, to things, graces and endowments bestowed by him upon his: but most properly here, in the neuter gender, it notes the place, the sanctuary in heaven, the holy of holiest, where he is administering and governing all, though it may be applied to all of these. For heaven is the place, the sanctuary, wherein saints the persons for whom, and all holy endowments the matter about which, he administers, do descend. But the holy house, or sanctuary, is the proper import of it; and so, though expressed in the plural number, to all the holy parts of its types, the temple and tabernacle. And of the true tabernacle: some, because of the connection of this to the former word, sanctuary, would have it import the same thing, even heaven; but the Spirit distinguisheth these from each other, ,2. Some would understand it of the body of Christ, but here not so properly and agreeably to what the Spirit is speaking of. But by tabernacle, here, is meant Christ mystical, the true temple, church, and habitation of God on earth. For as Christ was the body and truth by all the shadows and types of the tabernacle, , so not all one way. Some of the types were single, and terminated on his person, as priesthood, sacrifice, altar, shew-bread, incense, ark of the covenant, &c. Other types were aggregate, and compounded of many things, as tent, sanctuary, and tabernacle here; parallel to this, there must be a truth in Christ complex, that is, Christ the church, so framed and pitched a house by God, that he may dwell in it. The apostle so interprets it, ,17 ; compare ,21 ,5.

Trapp's Commentary on Hebrews 8:2

2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. Ver. 2. A minister of the sanctuary] λειτουργος. Or, a public officer, an agent for the saints, about holy things. Which the Lord pitched] Christ’ s body was conceived in the virgin’ s womb, not by human generation, but by divine operation. See Hebrews 9:11; John 1:14. He was the stone cut out of the mountain without hands, Daniel 2:34; the rose of Sharon that grows without man’ s care, Son 2:1.

Ellicott's Commentary on Hebrews 8:2

(2) Of the sanctuary.—The word here rendered “minister” (see Hebrews 1:7; Hebrews 1:14) is very commonly used in the LXX. for the officiating priest. It is difficult, however, to decide on the meaning of the words here joined with it—whether they denote holy things or holy place; if the latter, what is the distinction between this holy place and “the true tabernacle”? The ordinary usage of the Epistle would suggest “holy place,” and perhaps the occurrence of both expressions in Hebrews 9:11-12 (where there is no doubt as to the translation) is sufficient to remove any hesitation here. The “sanctuary,” therefore, will probably be the heavenly counterpart of the Holiest Place; the “true (or, real) Tabernacle,” the counterpart of the sacred Tent of Moses, containing both the Holy Place and the Holiest of all (Hebrews 9:2-4). It is not certain that in this place we need go beyond this point, though in Hebrews 9:12 the more developed thought may require a closer interpretation. The Holy of Holies is the place of God’s immediate presence; the Tabernacle, that of God’s appointed service. The latter is expressly mentioned here because special reference is to be made to its typical representation upon earth; this is shown by the following words, which point to Exodus 33:7. The word rendered “true” (which occurs again in Hebrews 9:24; Hebrews 10:22) is full of interest, denoting that which is contrasted with everything shadowy or imperfect or merely typical; it is a word especially characteristic of the Gospel of St. John. (See Note on John 1:9.)

Adam Clarke's Commentary on Hebrews 8:2

Verse 2. A minister of the sanctuary] τωναγιωνλειτουργος. A public minister of the holy things or places. The word λειτουργος, from λειτος, public, and εργον, a work or office, means a person who officiated for the public, a public officer; in whom, and his work, all the people had a common right: hence our word liturgy, the public work of prayer and praise, designed for the people at large; all having a right to attend it, and each having an equal interest in it. Properly speaking, the Jewish priest was the servant of the public; he transacted the business of the people with God. Jesus Christ is also the same kind of public officer; both as Priest and Mediator he transacts the business of the whole human race with God. He performs the holy things or acts in the true tabernacle, HEAVEN, of which the Jewish tabernacle was the type. The tabernacle was the place among the Jews where God, by the symbol of his presence, dwelt. This could only typify heaven, where God, in his essential glory, dwells, and is manifest to angels and glorified saints; and hence heaven is called here the true tabernacle, to distinguish it from the type. Which the Lord pitched] The Jewish tabernacle was man's work, though made by God's direction; the heavens, this true tabernacle, the work of God alone, and infinitely more glorious than that of the Jews. The tabernacle was also a type of the human nature of Christ, John 1:14: And the word was made flesh, and dwelt among us, καιεσκηνωσενενημιν and tabernacled among us; for, as the Divine presence dwelt in the tabernacle, so the fulness of the Godhead, bodily, dwelt in the man Christ Jesus. And this human body was the peculiar work of God, as it came not in the way of natural generation.

Cambridge Bible on Hebrews 8:2

2. a minister] From this word leitourgos (derived from λεώς “people,” and ἔργον, “work”) comes our “liturgy.”of the sanctuary] This (and not “of holy things,” or “of the saints”) is the only tenable rendering of the word in this Epistle.and] The “and” does not introduce something new; it merely furnishes a more definite explanation of the previous word.of the true tabernacle] Rather, “of the genuine tabernacle” (alethinηs not alethous). The word alethinos means “genuine,” and in this Epistle “ideal” “archetypal.” It is the antithesis not to what is spurious, but to what is material, secondary, and transient. The Alexandrian Jews, as well as the Christian scholars of Alexandria, had adopted from Plato the doctrine of Ideas, which they regarded as divine and eternal archetypes of which material and earthly things were but the imperfect copies. They found their chief support for this introduction of Platonic views into the interpretation of the Bible in Exodus 25:40; Exodus 26:30 (quoted in Hebrews 8:5). Accordingly they regarded the Mosaic tabernacle as a mere sketch, copy, or outline of the Divine Idea or Pattern. The Idea is the perfected Reality of its material shadow. They extended this conception much farther:“What if earthBe but the shadow of heaven, and things thereinEach to the other like, more than on earth is thought?”The “genuine tabernacle” is the Heavenly Ideal (Hebrews 9:24) shewn to Moses. To interpret it of “the glorified body of Christ” by a mere verbal comparison of Joh 2:19, is to adopt the all-but-universal method of perverting the meaning of Scripture by the artificial elaborations and inferential afterthoughts of a scholastic theology.pitched] Lit. “fixed.”and not man] Omit “and.” Not a man, as Moses was. Comp. Hebrews 9:11; Hebrews 9:24.

Barnes' Notes on Hebrews 8:2

A minister of the sanctuary - Margin, “or holy things.” Greek τῶνἁγίων tōn hagiōn.

Whedon's Commentary on Hebrews 8:2

2. A minister—A performer of sacred rites. The sanctuary—Literally, the holy places, namely, in the tabernacle or temple.

Sermons on Hebrews 8:2

	Sermon	Description
	Hebrews 3:1-6 by Don McClure	In this sermon, the preacher discusses the encounter of two disciples with Jesus after his resurrection. Jesus explains to them the significance of his suffering and death, startin
	January 15. 1678. the Holy Court. by Jane Lead	Jane Lead preaches about a divine revelation she received regarding the establishment of a holy court and secret pavilion of the Most High, where the Ark of the living Testimony re
	A Touch From God (Full) by David Wilkerson	This sermon emphasizes the importance of seeking God's presence and being willing to fully surrender to Him, leaving behind defilement and busyness. It highlights the need for a de
	A Touch From God (Time for Renewal Conference) by David Wilkerson	In this sermon, the speaker emphasizes the importance of responding to God's call to come up and be in His presence. He uses the example of Moses, who was called by God to go up to
	Intimacy With God by J. Oswald Sanders	In this sermon, the speaker emphasizes the importance of spending time alone with God. He uses the example of Moses, who spent six days alone with God on the mountain and became ra
	(Revival) Part 2 - Preparatory Stages by Martyn-Lloyd Jones	In this sermon, the speaker discusses the idea of being called to do something exceptional in the midst of challenging times. He emphasizes the importance of taking deliberate acti
	A Touch From God - Part 3 by David Wilkerson	This sermon emphasizes the importance of waiting on the Lord and seeking His presence, highlighting the consequences of spiritual adultery and the need to come out from places of d