The Meaning of Hebrews 8:5 Explained

Hebrews 8:5

KJV: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

YLT: who unto an example and shadow do serve of the heavenly things, as Moses hath been divinely warned, being about to construct the tabernacle, for 'See (saith He) thou mayest make all things according to the pattern that was shewn to thee in the mount;') --

Darby: (who serve the representation and shadow of heavenly things, according as Moses was oracularly told when about to make the tabernacle; for See, saith He, that thou make all things according to the pattern which has been shewn to thee in the mountain.)

ASV: who serve that which is a copy and shadow of the heavenly things, even as Moses is warned of God when he is about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was showed thee in the mount.

KJV Reverse Interlinear

Who  serve  unto the example  and  shadow  of heavenly things,  as  Moses  was admonished of God  when he was about  to make  the tabernacle:  for,  See,  saith he,  [that] thou make  all things  according to  the pattern  shewed  to thee  in  the mount. 

What does Hebrews 8:5 Mean?

Context Summary

Hebrews 8:1-13 - The Mediator Of The New Covenant
Such a High Priest, Hebrews 8:1-6. He sits because His work is finished so far as His sacrifice is concerned. His place is at God's right hand-the seat of power. By faith we, too, may serve in the inner sanctuary of the spirit. Before you start building, and while engaged in building, your life-work, see that your eyes are fixed on the divine ideal and pattern.
Such a new covenant, Hebrews 8:7-13. It is as superior to the former as Christ's priesthood is to Aaron's. A covenant is a promise, made on conditions to be fulfilled, and attested by an outward sign, like the rainbow, or circumcision, or the Lord's Supper. The covenant under which we live is between God and Christ on behalf of those who belong to Him. We have a perfect right to put our hand on every one of these eight provisions, and claim that each be made good to us. We need not ask that God should do as he has said, but with lowly reverence expect that He will-especially when we drink of the cup of the New Covenant at the Lord's table. [source]

Chapter Summary: Hebrews 8

1  By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed;
7  and replaced by the new covenant of the Gospel

Greek Commentary for Hebrews 8:5

Serve [λατρευουσιν]
Present active indicative of λατρευω — latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν — latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια — skia and εικων — eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω — chrēmatizō old verb (from χρημα — chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω — horaō and the volitive future of ποιεω — poieō without ινα — hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος — tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Who serve unto the example and shadow of heavenly things [οἵτινες ὑποδείγματι καί σκιᾷ λατρεύουσιν τῶν ἐπουρανίων]
The connection is, “there are those who offer the gifts according to the law, such as ( οἵτινες ) serve,” etc. For λατρεύουσιν servesee on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copysee on 1 Peter 5:3; see on 2 Peter 2:6. Comp. Hebrews 9:23. Τῶν ἐπουρανίων “of heavenly things.” Τὰ ἐπουράνια in N.T. usually “heavenly places.” See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12: “heavenly things,” John 3:12; Philemon 2:10; Hebrews 9:23. [source]
As Moses was admonished [καθὼς κεχρημάτισται Μωυσῆς]
By God. This, and the remainder of the verse, explain the words copy and shadow. For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer(of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. [source]
To make [ἐπιτελεῖν]
The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him. [source]
For, See [ὅρα γάρ]
Γάρ foris not a part of the quotation, but is argumentative. Moses was admonished, for God said “See,” etc. [source]
That thou make [ποιήσεις]
A direct command. “See, thou shalt make.” [source]
Pattern [τύπον]
See on 1 Peter 5:3. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality. This was pressed into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary. The Levitical priests, therefore, serve only a copy and shadow. [source]

Reverse Greek Commentary Search for Hebrews 8:5

John 13:15 An example [υποδειγμα]
For the old παραδειγμα — paradeigma (not in N.T.), from υποδεικνυμι — hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι — tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα — deigma (without υπο — hupo) occurs in the sense of example. That ye also should do Purpose clause with ινα — hina and the present active subjunctive of ποιεω — poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed. [source]
Galatians 3:3 Are ye made perfect [ἐπιτελεῖσθε]
The word is found in connection with ἀνάρχεσθαι tobegin, in 2 Corinthians 8:6; Philemon 1:6. The A.V. and Rev. render here in the passive voice. The active voice, always in N.T. with the object expressed, means to bring to completion. See Romans 15:28; 2 Corinthians 7:1; Philemon 1:6; Hebrews 8:5. The passive only 1 Peter 5:9. It is true that the verb in the middle voice is not found in either N.T. or lxx; but it is not uncommon in Class. and answers better to the middle ἀναρξάμενοι havingbegun. It implies more than bringing to an end; rather to a consummation. Rend.: having begun in the spirit are ye coming to completion in the flesh? The last phrase has an ironical tinge, suggesting the absurdity of expecting perfection on the Jewish basis of legal righteousness. The present tense indicates that they have already begun upon this attempt. [source]
2 Timothy 1:3 I serve [λατρεύω]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
Hebrews 9:6 Accomplishing [ἐπιτελοῦντες]
See on Hebrews 8:5, and see on Galatians 3:3. The verb is used of performing religious services by Herodotus. See i. 167; ii. 63,122; iv. 186. [source]
Hebrews 9:24 Figures [ἀντίτυπα]
Or. figure. Only here and 1 Peter 3:21, see note. Answering to the patterns in the heavens, Hebrews 8:5. Rev. like in pattern. [source]
Hebrews 9:23 The patterns of things in the heavens []
The earthly tabernacle and its furniture. See on Hebrews 8:5. [source]
Hebrews 4:11 Lest any man fall after the same example of unbelief [ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας]
Πέσῃ fallis to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα examplemostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ἐν inStrictly speaking, the “example of disobedience” is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 1Corinthians href="/desk/?q=1co+2:7&sr=1">1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. [source]
Hebrews 13:14 For here have we no continuing city [οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
Hebrews 13:10 Which serve the tabernacle [οἱ τῇ σκηνῇ λατρεύοντες]
This does not mean the priests only, but the worshippers also. Σκηνή tabernacleis used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large (we ) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any other than a figurative sense, would be inappropriate. Moreover, λατρεύειν toserve is used throughout the N.T., with the single exception of Hebrews 8:5, of the service of the worshipper and not of the priest. [source]
Hebrews 12:25 That spake on earth [ἐπὶ γῆς τὸν χρηματίζοντα]
For spake rend. warned, and see on Hebrews 8:5. Ἑπὶ uponearth should not be construed with refused nor warned, but with the whole clause. “If on earth they escaped not, refusing him that warned.” [source]
Hebrews 11:7 Noah []
Matthew href="/desk/?q=mt+2:12&sr=1">Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5. [source]
Hebrews 10:1 A shadow [σκιὰν]
The emphasis is on this thought. The legal system was a shadow. Σκιὰ is a rude outline, an adumbration, contrasted with εἰκὼν , the archetypal or ideal pattern. Σκιὰ does not accurately exhibit the figure itself. Comp. Hebrews 8:5. [source]
Hebrews 9:6 These things having been thus prepared [τουτων ουτως κατεσκευασμενων]
Genitive absolute with the perfect passive participle of κατασκευαζω — kataskeuazō for which verb see Hebrews 9:2. A mere summary has been made of the furniture. Go in Present active indicative of εισειμι — eiseimi to go in, old verb, in N.T. only here, Acts 3:3; Acts 21:18, Acts 21:26. Accomplishing Present active participle of επιτελεω — epiteleō for which see Hebrews 8:5. [source]
Hebrews 11:7 Being warned of God [χρηματιστεις]
First aorist passive participle of χρηματιζω — chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι — eulabeomai old verb from ευλαβης — eulabēs (from ευ — eu and λαβειν — labein to take hold well or carefully), to show oneself ευλαβης — eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
Hebrews 12:25 See [βλεπετε]
Earnest word as in Hebrews 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. That ye refuse not Negative purpose with μη — mē and the first aorist middle subjunctive of παραιτεομαι — paraiteomai the same verb used in Hebrews 12:19 about the conduct of the Israelites at Sinai and also below. Him that speaketh Present active articular participle of λαλεω — laleō as in Hebrews 12:24 (Jesus speaking by his blood). For if they did not escape Condition of first class with ει — ei and second aorist active indicative of εκπευγω — ekpheugō to escape. Direct reference to Sinai with use of the same verb again Him that warned That is Moses. For χρηματιζω — chrēmatizō see Hebrews 8:5; Hebrews 11:7. Much more we Argument from the less to the greater, πολυ — polu adverbial accusative case. The verb has to be supplied from the condition, “We shall not escape.” Our chance to escape is far less, “we who turn away (αποστρεπομενοι — apostrephomenoi middle participle, turn ourselves away from) the one from heaven (τον απ ουρανων — ton ap' ouranōn),” God speaking through his Son (Hebrews 1:2). [source]
Hebrews 9:23 The copies [τα υποδειγματα]
See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle. With these Instrumental case of ουτος — houtos like the rites above described (Hebrews 9:19), perhaps with some disparagement. Themselves The heavenly realities (Hebrews 8:2, Hebrews 8:5; Hebrews 9:11.). With better sacrifices Instrumental case again. Point of this section (9:13-10:18). Than these Use of παρα — para and the accusative case after a comparative as in Hebrews 1:4, Hebrews 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. [source]
1 Peter 5:3 Examples [τύποι]
Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1 Peter 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2 Peter 2:6); τύπος (see on 1 Peter 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke ( τύπτω , to strike)Thus John 20:25, “the print of the nails.” Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philemon 3:17; Hebrews 8:5. [source]
Revelation 4:11 They are [εἰσὶν]
Read ἦσαν theywere. One of the great MSS., B, reads οὐκ ἦσαν theywere not; i.e., they were created out of nothing. The were is not came into being, but simply they existed. See on John 1:3; see on John 7:34; see on John 8:58. Some explain, they existed in contrast with their previous non-existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare Hebrews 8:5. “Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world? - the pattern which is unchangeable, or that which is created? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes” (Plato, “Timaeus,” 28,29). [source]
Revelation 6:9 Under the altar [υποκατω του τυσιαστηριου]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [source]
Revelation 7:15 They serve him [λατρευουσιν αυτωι]
Dative case with λατρευω — latreuō (present active indicative, old verb, originally to serve for hire λατρον — latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]

What do the individual words in Hebrews 8:5 mean?

who a copy and shadow serve of the heavenly as was divinely instructed Moses being about to complete the tabernacle See that for He says you shall make all things according to the pattern - having been shown you in the mountain
οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων καθὼς κεχρημάτισται Μωϋσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν Ὅρα γάρ φησίν Ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει

ὑποδείγματι  a  copy 
Parse: Noun, Dative Neuter Singular
Root: ὑπόδειγμα  
Sense: a sign suggestive of anything, delineation of a thing, representation, figure, copy.
σκιᾷ  shadow 
Parse: Noun, Dative Feminine Singular
Root: σκιά  
Sense: shadow.
λατρεύουσιν  serve 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: λατρεύω  
Sense: to serve for hire.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ἐπουρανίων  heavenly 
Parse: Adjective, Genitive Neuter Plural
Root: ἐπουράνιος  
Sense: existing in heaven.
κεχρημάτισται  was  divinely  instructed 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: χρηματίζω  
Sense: to transact business, esp. to manage public affairs.
Μωϋσῆς  Moses 
Parse: Noun, Nominative Masculine Singular
Root: Μωσεύς 
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
μέλλων  being  about 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: μέλλω  
Sense: to be about.
ἐπιτελεῖν  to  complete 
Parse: Verb, Present Infinitive Active
Root: ἐπιτελέω  
Sense: to bring to an end, accomplish, perfect, execute, complete.
σκηνήν  tabernacle 
Parse: Noun, Accusative Feminine Singular
Root: σκηνή  
Sense: tent, tabernacle, (made of green boughs, or skins or other materials).
Ὅρα  See  that 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
φησίν  He  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: φημί  
Sense: to make known one’s thoughts, to declare.
Ποιήσεις  you  shall  make 
Parse: Verb, Future Indicative Active, 2nd Person Singular
Root: ποιέω  
Sense: to make.
πάντα  all  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
τύπον  pattern 
Parse: Noun, Accusative Masculine Singular
Root: τυπικῶς 
Sense: the mark of a stroke or blow, print.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
δειχθέντα  having  been  shown 
Parse: Verb, Aorist Participle Passive, Accusative Masculine Singular
Root: δείκνυμι 
Sense: to show, expose to the eyes.
ὄρει  mountain 
Parse: Noun, Dative Neuter Singular
Root: ὄρος  
Sense: a mountain.