8:1 {In the things which we are saying} (epi tois legomenois). Locative case of the articular present passive participle of leg“ after epi as in Lu 5:5; Heb 11:4, "in the matter of the things being discussed."
{The chief point} (kephalaion). Neuter singular of the adjective kephalaios (from kephalˆ, head), belonging to the head. Vulgate "capitulum", nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Ac 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's "Vocabulary").
{Such an high priest} (toiouton archierea). As the one described in chapters 4:16-7:28 and in particular 7:26 (toioutos) 7:27,28. But the discussion of the priestly work of Jesus continues through 12:3. Toioutos is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6). He is himself a better priest than Aaron (toioutos in 8:1 such as shown in 4:16-7:28); he works in a better sanctuary (8:2,5); he offers a better sacrifice (8:3f.); he is mediator of a better covenant (8:6); his work rests on better promises (8:6); hence he has obtained a better ministry as a whole (8:6). In this resum‚ (kephelaion) the author gives the pith (kephalaion) of his argument, curiously enough with both senses of kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, 8:7-13. (2) The better sanctuary, 9:1-12. (3) The better sacrifice, 9:13-10:18. (4) The better promises, 10:19-12:3. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28).
{Sat down} (ekathisen). Repetition of 1:3 with tou thronou (the throne) added. This phrase prepares the way for the next point.

8:2 {Minister} (leitourgos). See on ¯Ro 13:6; Php 2:25.
{Of the sanctuary} (t“n hagi“n). "Of the holy places" (ta hagia), without any distinction (like 9:8f.; 10:19; 13:11) between the holy place and the most holy place as in 9:2f.
{Of the true tabernacle} (tˆs skˆnˆs tˆs alˆthinˆs). By way of explanation of t“n hagi“n. For skˆnˆ see Mt 17:4 and skˆnos (2Co 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see Joh 1:9 for alˆthinos.
{Pitched} (epˆxen). First aorist active indicative of pˆgnumi, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Nu 24:6.

8:3 {Is appointed} (kathistatai). As in 5:1.
{To offer} (eis to prospherein). Articular infinitive accusative case with eis as is common while hina prospherˆi (hina with present active subjunctive) for purpose in 5:1, with d“ra te kai thusias as there.
{It is necessary} (anagkaion). A moral and logical necessity (from anagkˆ necessity) as seen in Ac 13:46; Php 1:24.
{This high priest also} (kai touton). "This one also," no word for high priest, accusative of general reference with the infinitive echein (have).
{Somewhat to offer} (ti h“ prosenegkˆi). Second aorist active subjunctive of prospher“ (verse 3). Vulgate "aliquid quod offerat". The use of the subjunctive in this relative clause is probably volitive as in Ac 21:16; Heb 12:28 (possibly here merely futuristic), but note ho prospherei (present indicative) in 9:7. See Robertson, "Grammar", p. 955.

8:4 {On earth} (epi gˆs). As opposed to en tois ouranois (verse 1). Condition of second class, determined as unfulfilled.
{He would not be a priest at all} (oud' an ˆn hiereus). "Not even would he be a priest." Conclusion of second class condition with an and imperfect indicative (ˆn). {Seeing there are those} (ont“n t“n). Genitive absolute with ont“n (from eimi) and the articular present active participle of prospher“ (verse 3). Jesus was not of the tribe of Levi and so could not serve here.

8:5 {Serve} (latreuousin). Present active indicative of latreu“ for which verb see on ¯Mt 4:10.
{A copy} (hupodeigmati). Dative case after latreuousin. See already on ¯Joh 13:15; Heb 4:11 for this interesting word.
{Shadow} (skiƒi). Dative case. Old word for which see already Mt 4:16; Mr 4:32; Col 2:17. See same idea in Heb 9:23. For difference between skia and eik“n see 10:1. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (kechrˆmatistai). Perfect passive indicative of chrˆmatiz“, old verb (from chrˆma, business) for which see on ¯Mt 2:12,22; Lu 2:26. The word "God" is not used, but it is implied as in Ac 10:22; Heb 12:25. So in LXX, Josephus, and the papyri.
{For saith he} (gar phˆsi). Argument from God's command (Ex 25:40).
{See that thou make} (Horƒ poiˆseis). Common Greek idiom with present active imperative of hora“ and the volitive future of poie“ without hina (asyndeton, Robertson, "Grammar", p. 949).
{The pattern} (ton tupon). The very word used in Ex 25:40 and quoted also by Stephen in Ac 7:44. For tupos see already Joh 20:25; Ro 6:17, etc. The tabernacle was to be patterned after the heavenly model.

8:6 {But now} (nun de). Logical use of nun, as the case now stands, with Jesus as high priest in heaven.
{Hath he obtained} (tetuchen). Perfect active indicative of tugchan“ with the genitive, a rare and late form for teteuchen (also teteuchˆken), old verb to hit the mark, to attain.
{A ministry the more excellent} (diaphor“teras leitourgias). "A more excellent ministry." For the comparative of diaphoros see 1:4. This remark applies to all the five points of superiority over the Levitical priesthood.
{By how much} (hos“i). Instrumental case of the relative hosos between two comparative adjectives as in 1:4.
{The mediator} (mesitˆs). Late word from mesos (amid) and so a middle man (arbitrator). Already in Ga 3:19f. and see 1Ti 2:5. See Heb 9:15; 12:24 for further use with diathˆkˆ.
{Of a better covenant} (kreittonos diathˆkˆs). Called "new" (kainˆs, neas in 9:15; 12:24). For diathˆkˆ see Mt 26:28; Lu 1:72; Ga 3:17, etc. This idea he will discuss in 8:7-13.
{Hath been enacted} (nenomothetˆtai). Perfect passive indicative of nomothete“ as in 7:11 which see.
{Upon better promises} (epi kreittosin epaggeliais). Upon the basis of (epi). But how "better" if the earlier were also from God? This idea, alluded to in 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that "better" (kreiss“n) is the keynote of the Epistle. At every point Christianity is better than Judaism.

8:7 {That first covenant} (hˆ pr“tˆ ekeinˆ). The word diathˆkˆ (covenant) is not expressed, but clearly meant by the feminine gender pr“tˆ.
{Faultless} (amemptos). Old compound adjective for which see Lu 1:6; Php 2:15. The condition is second class and assumes that the old covenant was not "blameless," apparently a serious charge which he hastens to explain.
{For a second} (deuteras). Objective genitive with diathˆkˆs understood. The conclusion with an and the imperfect passive indicative (ezˆteito) is clearly a second-class condition. See a like argument in 7:11.

8:8 {Finding fault with them} (memphomenos autous). Present middle participle of memphomai (cf. amemptos), old verb, in N.T. only here and Ro 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses 8-12; Jer 38:31-34 (in LXX 31:31-34) in full which calls for little explanation or application to prove his point (verse 13).
{I will make} (sunteles“). Future active of suntele“, old compound verb to accomplish as in Mr 13:4; Ro 9:28.
{A new covenant} (diathˆkˆn kainˆn). In 12:24 we have diathˆkˆs neas, but kainˆs in 1Co 11:25. Kainos is fresh, on new lines as opposed to the old (palaios) as in 2Co 3:6,14; neos is young or not yet old.

8:9 {In the day that I took them} (en hˆmerƒi epilabomenou mou). Genitive absolute (mou and second aorist middle participle of epilamban“), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after hˆmerƒi in place of en hˆi epelabomen, occurring also in Barn. 2:28.
{By the hand} (tˆs cheiros). Technical use of the genitive of the part affected. {To lead them forth} (exagagein autous). Second aorist active infinitive of exag“ to denote purpose.
{For they continued not} (hoti autoi ouk enemeinan). First aorist active indicative of emmen“, old verb to remain in (Ac 14:22). The Israelites broke the covenant. Then God annulled it.
{I regarded not} (ˆmelˆsa). "I neglected" as in 2:3. The covenant was void when they broke it.

8:10 {This} (hautˆ). The "new" one of verse 8.
{That I will make} (hˆn diathˆsomai). Future middle of diatithˆmi, "that I will covenant," cognate accusative (hˆn), using the same root in the verb as in diathˆkˆ.
{I will put} (didous). "Giving," present active participle of did“mi, to give.
{Into their mind} (eis tˆn dianoian aut“n). Their intellect, their moral understanding, all the intellect as in Aristotle (Col 1:21; Eph 4:18).
{On their heart} (epi kardias aut“n). Either genitive singular or accusative plural. Kardia is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature.
{A god} (eis theon). Note the Hebraistic use of eis in the predicate instead of the usual nominative theos as in "a people" (eis laon). This was the ideal of the old covenant (Ex 6:7), now at last to be a fact.

8:11 {They shall not teach} (ou mˆ didax“sin). Strong double negative (ou mˆ) with the first aorist active (futuristic) subjunctive of didask“.
{His fellow-citizen} (ton politˆn autou). See Lu 15:15; 19:14.
{Know the Lord} (Gn“thi ton kurion). Second aorist active imperative of gin“sk“. In the new covenant all will be taught of God (Isa 54:13; Joh 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in 2Co 3:7-18.
{Shall know} (eidˆsousin). Future perfect active, old form of oida (note gin“sk“ just before of recognizing God), one of the rare future perfects (cf. 2:13, esomai pepoith“s).

8:12 {Merciful} (hile“s). Old Attic adjective for hilaos, common in the LXX, only here in N.T., from which hilaskomai comes (Lu 18:13).
{Will I remember no more} (ou mˆ mnˆsth“ eti). Double negative ou mˆ with first aorist passive subjunctive (volitive) of mimnˆsk“, to recall.

8:13 {In that he saith} (en t“i legein). Locative case of the articular present active infinitive of leg“, "in the saying as to him."
{He hath made the first old} (pepalai“ken tˆn pr“tˆn). Perfect active indicative of palaio“, old verb from palaios (in contrast with kainos, fresh, new), to treat as old and out of date. The conclusion is to the point.
{That which is becoming old and waxeth aged} (to palaioumenon kai gˆraskon). Gˆrask“ is old verb from gˆras (age) like ger“n (old man) and refers to the decay of old age so that both ideas appear here in opposition to kainos (palaios) and neos (geraios).
{Is nigh unto vanishing away} (eggus aphanismou). Genitive case with eggus and late word for disappearance (from aphaniz“, Mt 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?