The Meaning of Hebrews 8:6 Explained

Hebrews 8:6

KJV: But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

YLT: and now he hath obtained a more excellent service, how much also of a better covenant is he mediator, which on better promises hath been sanctioned,

Darby: But now he has got a more excellent ministry, by so much as he is mediator of a better covenant, which is established on the footing of better promises.

ASV: But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises.

KJV Reverse Interlinear

But  now  hath he obtained  a more excellent  ministry,  by how much  also  he is  the mediator  of a better  covenant,  which  was established  upon  better  promises. 

What does Hebrews 8:6 Mean?

Verse Meaning

The superiority of Jesus" ministry as our High Priest rests also on the superiority of the covenant that forms the basis of that ministry. That covenant in turn rests on superior promises compared with the Mosaic Covenant promises and on a superior mediator, namely, Jesus Christ, compared with the angels and Moses ( Galatians 3:19).

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 8:6

But now [νυν δε]
Logical use of νυν — nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω — tugchanō with the genitive, a rare and late form for τετευχεν — teteuchen (also τετευχηκεν — teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Hath he obtained [τετυχεν]
Perfect active indicative of τυγχανω — tugchanō with the genitive, a rare and late form for τετευχεν — teteuchen (also τετευχηκεν — teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
A ministry the more excellent [διαπορωτερας λειτουργιας]
“A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
By how much [οσωι]
Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Hebrews 6:12-17,; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Matthew 26:28 Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
The mediator [μεσιτης]
Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē Of a better covenant Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Of a better covenant [κρειττονος διατηκης]
Called “new” For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
But now [νῦν δὲ]
Νῦν is logical: as the case now stands. The statement of Hebrews 8:4is taken up. “If he were on earth he could not be a priest,” etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry. [source]
He hath obtained a more excellent ministry [διαφορωτέρας τέτυχεν λειτουργίας]
The ministry of the heavenly sanctuary. [source]
He is the mediator of a better covenant [κρείττονός ἐστιν διαθήκης μεσίτης]
For μεσίτης mediatorsee on Galatians 3:19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God's covenant was embodied in the sanctuary. The ark was “the ark of the covenant”; the tables of the law were “the tables of the covenant.” The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting-place of God and man. The ritual of sacrifice adjusted the sinner's relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ's priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it [source]
Was established upon better promises [ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]

Reverse Greek Commentary Search for Hebrews 8:6

Luke 1:23 Ministration [λειτουργιας]
Our word liturgy. A common word in ancient Greek for public service, work for the people It is common in the papyri for the service of the Egyptian priesthood as we see it in the lxx of Hebrew priests (see also Hebrews 8:6; Hebrews 9:21; 2 Corinthians 9:12; Philemon 2:17, Philemon 2:30). [source]
Acts 13:2 Ministered [λειτουργούντων]
See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see Hebrews 8:6; Hebrews 9:21). 4. The eucharistic services. 5.Set forms of divine worship (Lightfoot, “On Philippians,” ii., 17). Here, of the performance of Christian worship. Our word liturgy is derived from it. [source]
2 Corinthians 9:12 Service [λειτουργίας]
Also rendered ministry or ministration (A.V. and Rev.), as Luke 1:23; Hebrews 8:6; Hebrews 9:21. See on Luke 1:23. The word is used of this same contribution, Romans 15:7. [source]
Galatians 3:20 Now a mediator is not a mediator of one [ὁ δὲ μεσίτης ἐνὸς οὐκ ἔστιν]
Observe, 1. Δὲ isexplanatory, not antithetic. The verse illustrates the conception of mediator. 2. The article, the mediator, has a generic force: the mediator according to the general and proper conception of his function. Comp. the apostle (2 Corinthians 12:12); the shepherd, the good (John 10:11). 3. Ἑνὸς ofone, is to be explained by the following εἷς , so that it is masculine and personal. We are not to supply party or law. The meaning is: the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is called the mediator of a new covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). The new covenant, the gospel, was not a contract. Accordingly Galatians 3:20serves to define the true conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute. [source]
Galatians 3:19 In the hand of a mediator [ἐν χειρὶ μεσίτου]
Ἑν χειρὶ bythe agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Genesis 38:20Leviticus 16:21. In the hand of Moses, Leviticus 26:46; Numbers 4:37, Numbers 4:41, Numbers 4:45, Numbers 4:49. Comp. σὺν χειρὶ ἀγγέλου withthe hand of the angel, Acts 7:35. For μεσίτης mediatorsee on 1 Timothy 2:5, and comp. Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Galatians 3:6-9, Galatians 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution. [source]
Galatians 3:19 It was added because of transgressions [των παραβασεων χαριν προσετετη]
First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Galatians 3:19 The promise hath been made [επηγγελται]
Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Galatians 3:19 By the hand of a mediator [εν χειρι μεσιτου]
Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
1 Timothy 2:5 Mediator [μεσίτης]
See on Galatians 3:19. The word twice in Paul, Galatians 3:29, Galatians 3:20, once of Moses and once generally. In Hebrews always of Christ; Hebrews 8:6; Hebrews 9:15, Hebrews 12:24. This is the only instance in the pastorals. As the one God, so the one mediator implies the extension of the saving purpose to all. [source]
1 Timothy 2:5 One mediator [εις μεσιτης]
Late word (Polybius, Philo) from μεσος — mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων — theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος — autos) in the Greek. [source]
Hebrews 9:15  []
d The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Hebrews 8:6-13. That covenant involves his death. [source]
Hebrews 7:22 Was Jesus made a surety of a better testament [κρείττονος διαθήκης γέγονεν ἔγγυος Ἰησοῦς]
Ἔγγυος suretyN.T.oComp. 2 Maccabees 10:28. Occasionally in Class., where also occur ἐγγυᾶν togive as a pledge, ἐγγύη surety ἐγγύησις givingin surety, ἐγγυητής onewho gives security, and ἐγγητός plightedalways of a wife. The idea underlying all these words is that of putting something into one's hand ( ἐν in γύαλον hollowof the hand ) as a pledge. For testament rend. covenant and see on Hebrews href="/desk/?q=heb+9:16&sr=1">Hebrews 9:16. The thought of a covenant is introduced for the first time, and foreshadows Hebrews 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented. [source]
Hebrews 7:11 For under it the people received the law [γὰρ ἐπ ' αὐτῆς νενομοθέτηται]
Under, rather on the basis of. The verb lit. the law has been laid down. Only here and Hebrews 8:6. [source]
Hebrews 12:24 The mediator of the new covenant [διαθήκης νέας μεσίτῃ]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
Hebrews 1:14 Ministering spirits [λειτουργικα πνευματα]
Thayer says that λειτουργικος — leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια — leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω — apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια — dia That shall inherit “That are going to inherit,” common idiom of μελλω — mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]
Hebrews 10:23 Let us hold fast [κατεχωμεν]
Present (keep on holding fast) active volitive subjunctive of κατεχω — katechō as in Hebrews 3:6, Hebrews 3:14. That it waver not Common compound adjective (alpha privative and κλινω — klinō unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. That promised First aorist middle articular participle of επαγγελλω — epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Hebrews 10:23 That it waver not [ακλινη]
Common compound adjective (alpha privative and κλινω — klinō unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. That promised First aorist middle articular participle of επαγγελλω — epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Hebrews 10:23 That promised [ο επαγγειλαμενος]
First aorist middle articular participle of επαγγελλω — epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Hebrews 12:24 To Jesus [Ιησου]
This great fact is not to be overlooked (Philemon 2:10.). He is there as Lord and Saviour and still “Jesus.” The mediator of a new covenant As already shown (Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15) and now gloriously consummated. To the blood of sprinkling As in Hebrews 9:19-28. Than Abel Accusative as in Hebrews 1:4. Better Comparative of καλος — kalos Abel‘s blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. [source]
Hebrews 11:40 God having provided [του τεου προβλεπσαμενου]
Genitive absolute with first aorist middle participle of προβλεπω — problepō late compound to foresee, here only in the N.T. Some better thing “Something better,” “the better promises” of Hebrews 8:6. That apart from us they should not be made perfect Negative purpose clause with ινα μη — hina mē and the first aorist passive subjunctive of τελειοω — teleioō But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God‘s dispensation of grace of which we are the beneficiaries. But all the same and all the more (noblesse oblige), we should prove worthy of our heritage and of God‘s goodness to us and be loyal to Christ. [source]
Hebrews 6:17 To shew [επιδειχαι]
First aorist active infinitive of επιδεικνυμι — epideiknumi to show in addition The immutability of his counsel Late compound verbal neuter singular (alpha privative and μετατιτημι — metatithēmi to change), “the unchangeableness of his will.” Interposed First aorist active indicative of μεσιτευω — mesiteuō late verb from μεσιτης — mesitēs mediator (Hebrews 8:6), to act as mediator or sponsor or surety, intransitively to pledge one‘s self as surety, here only in the N.T. With an oath Instrumental case of ορκος — horkos (from ερκος — herkos an enclosure), Matthew 14:7, Matthew 14:9. [source]
Hebrews 7:22 By so much also [κατα τοσουτο και]
Correlative demonstrative corresponding to κατ οσον — kath' hoson (the relative clause) in Hebrews 7:20. The surety Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from εγγυη — egguē a pledge, here used as substantive like εγγυητης — egguētēs one who gives a pledge or guarantee. There may be a play on the word εγγιζω — eggizō in Hebrews 7:19. Εγγυαω — Egguaō is to give a pledge, εγγυαλιζω — eggualizō to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God‘s pledge to man, or man‘s to God, or both. He is both in fact, as the Mediator (ο μεσιτης — ho mesitēs Hebrews 8:6) between God and man (Son of God and Son of man). [source]
Hebrews 9:15 Mediator of a new covenant [διατηκης καινης μεσιτης]
See Hebrews 8:6 for this phrase with κρειττονος — kreittonos instead of καινης — kainēs A death having taken place Genitive absolute, referring to Christ‘s death. For the redemption Of the transgressions Really ablative case, “from the transgressions.” See Hebrews 9:12, λυτρωσιν — lutrōsin Under the first covenant Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ‘s death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. That they may receive Purpose clause (God‘s purpose in the rites and symbols) with οπως — hopōs and the second aorist active subjunctive of λαμβανω — lambanō f0). [source]
James 4:12 The lawgiver [ο νομοτετης]
Old compound (from νομοσ τιτημι — nomosνομοτετεω — tithēmi), only here in N.T. In Psalm 9:20. Cf. σωσαι — nomotheteō in Hebrews 7:11; Hebrews 8:6.To save (σωζω — sōsai first aorist active infinitive of και απολεσαι — sōzō) and to destroy (απολλυμι — kai apolesai first aorist active infinitive of συ δε τις ει — apollumi to destroy). Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7).But who art thou? Proleptic and emphatic position of τον πλησιον — su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.Thy neighbour (ton plēsion). “The neighbour” as in James 2:8. [source]

What do the individual words in Hebrews 8:6 mean?

Now however more excellent He has obtained a ministry as much as also of a better He is covenant [the] mediator which upon better promises has been enacted
Νυνὶ δὲ διαφορωτέρας τέτυχεν λειτουργίας ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται

Νυνὶ  Now 
Parse: Adverb
Root: νυνί  
Sense: now, at this very moment.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
διαφορωτέρας  more  excellent 
Parse: Adjective, Genitive Feminine Singular, Comparative
Root: διάφορος  
Sense: different, varying in kind.
τέτυχεν  He  has  obtained 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: τυγχάνω  
Sense: to hit the mark.
λειτουργίας  a  ministry 
Parse: Noun, Genitive Feminine Singular
Root: λειτουργία  
Sense: a public office which a citizen undertakes to administer at his own expense.
ὅσῳ  as  much  as 
Parse: Personal / Relative Pronoun, Dative Neuter Singular
Root: ὅσος  
Sense: as great as, as far as, how much, how many, whoever.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
κρείττονός  of  a  better 
Parse: Adjective, Genitive Feminine Singular, Comparative
Root: κρείττων  
Sense: more useful, more serviceable, more advantageous.
ἐστιν  He  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
διαθήκης  covenant 
Parse: Noun, Genitive Feminine Singular
Root: διαθήκη  
Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will.
μεσίτης  [the]  mediator 
Parse: Noun, Nominative Masculine Singular
Root: μεσίτης  
Sense: one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
κρείττοσιν  better 
Parse: Adjective, Dative Feminine Plural, Comparative
Root: κρείττων  
Sense: more useful, more serviceable, more advantageous.
ἐπαγγελίαις  promises 
Parse: Noun, Dative Feminine Plural
Root: ἐπαγγελία  
Sense: announcement.
νενομοθέτηται  has  been  enacted 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: νομοθετέω  
Sense: to enact laws.