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Selected Verse: Hebrews 9:8 - King James

Verse	Translation	Text
Heb 9:8	King James	The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The Holy Ghost--Moses himself did not comprehend the typical meaning (Pe1 1:11-12). signifying--by the typical exclusion of all from the holiest, save the high priest once a year. the holiest of all--heaven, the antitype. the first tabernacle--the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19-20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Heb 4:16; Heb 7:19, Heb 7:25; Heb 10:19, Heb 10:22; by sight hereafter, Isa 33:24; Rev 11:19; Rev 21:2-3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The Holy Ghost--Moses himself did not comprehend the typical meaning (Pe1 1:11-12).

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

the holiest of all--heaven, the antitype.

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

Notes on the Bible, by Albert Barnes, [1834]
The Holy Ghost - Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God. This signifying - That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest. That the way into the holiest of all - Into heaven - of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God - the Shekinah - dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement. Was not yet made manifest - The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name. While as the first tabernacle was yet standing - As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a "proof" that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit "designed" that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following. (1) it was a mere "symbol," and not the "reality" - showing that the true way was not yet fully understood. (2) it was entered but once a year - showing that there was not access at all times. (3) it was entered only by the High Priest - showing that there was not free end full access to all the people. (4) it was accessible only by Jews - showing that the way in which all men might be saved was not then fully revealed. The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to prevent people from coming before the symbol of the divinity, and was, therefore, an "imperfect system." All these obstructions are now removed; the Saviour - the great High Priest of his people - has entered heaven and "opened it to all true believers," and all of every nation may now have free access to God; see Heb 9:12; compare Heb 10:19-22.

Notes on the Bible, by Albert Barnes, [1834]

The Holy Ghost - Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.

This signifying - That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest.

That the way into the holiest of all - Into heaven - of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God - the Shekinah - dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.

Was not yet made manifest - The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.

While as the first tabernacle was yet standing - As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a "proof" that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit "designed" that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.

(1) it was a mere "symbol," and not the "reality" - showing that the true way was not yet fully understood.

(2) it was entered but once a year - showing that there was not access at all times.

(3) it was entered only by the High Priest - showing that there was not free end full access to all the people.

(4) it was accessible only by Jews - showing that the way in which all men might be saved was not then fully revealed.

The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to prevent people from coming before the symbol of the divinity, and was, therefore, an "imperfect system." All these obstructions are now removed; the Saviour - the great High Priest of his people - has entered heaven and "opened it to all true believers," and all of every nation may now have free access to God; see Heb 9:12; compare Heb 10:19-22.

Vincent's Word Studies, by Marvin R. Vincent [1886]
The Holy Ghost Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this. The way into the holiest of all (τὴν τῶν ἁγίων ὁδὸν) Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν way of the Gentiles, Mar 10:5. The phrase N.T.o. Τῶν ἀγίων as in Heb 9:12, Heb 9:24, Heb 9:25; Heb 10:19. While as the first tabernacle was yet standing (ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν) By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Εξούσης στάσιν, lit. had standing. The phrase N.T.o. Στάσις everywhere in N.T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution.

Vincent's Word Studies, by Marvin R. Vincent [1886]

The Holy Ghost

Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this.

The way into the holiest of all (τὴν τῶν ἁγίων ὁδὸν)

Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν way of the Gentiles, Mar 10:5. The phrase N.T.o. Τῶν ἀγίων as in Heb 9:12, Heb 9:24, Heb 9:25; Heb 10:19.

While as the first tabernacle was yet standing (ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν)

By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Εξούσης στάσιν, lit. had standing. The phrase N.T.o. Στάσις everywhere in N.T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak. The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing. I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.

The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.

I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.

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