In the Greek New Testament, there seems to be the distinction between the Tabernacle and the Temple, which "houses" the Tabernacle.
For the example, both the Greek word for "temple" (ναός) and "tabernacle" (σκηνή) occur together in the following verse.
Καὶ μετὰ ταῦτα εἶδον, καὶ ἠνοίγη ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ...
[After these things I looked, and the temple of the tabernacle of testimony in heaven was opened...]
The idea of the temple "housing" the tabernacle is evident, because the word σκηνή is in the genitive singular form. Thus the tabernacle is part of the temple. To put it another way, there would be no Jewish temple were there no Jewish tabernacle inside the temple. So the word "tabernacle" can be what in hermeneutics we call metonymy for the word "temple."
Another excellent example of understanding some more nuances between temple and tabernacle is the comparison of Revelation 21:3 and Revelation 21:22. In the former verse, the tabernacle of the Godhead (σκηνή) will reside among His people, who are stated to be the "heavenly Jerusalem" (Rev 21:3), which is also mentioned in the Book of Hebrews (Heb 12:22). In other words, the tabernacle in heaven is "housed" within the heavenly Jerusalem, which is "the general assembly of the church of the firstborn, who are enrolled in heaven" (Heb 12:23). Thus there is a temple in this heavenly Jerusalem which "houses" the tabernacle today (Rev 11:19).
Finally, we see the merging of the tabernacle and temple at the end of the Revelation. That is, when the profane is eliminated from existence (for example, the curse on the ground is lifted in Rev 22:3), then what is holy is no longer required to be "housed" in a temple, because there is nothing for the temple to separate from what is profane.
Revelation 21:22-27 (NASB)
22 I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. 23 And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 In the daytime (for there will be no night there) its gates will never be closed; 26 and they will bring the glory and the honor of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.
The imagery of gold being transparent (Rev 21:18), and of angelic measurements being the same as human measurements (Rev 21:17) suggests that the visible and invisible will be merge. That is, the "material" (visible) and the "spiritual" (invisible) will be one, and therefore no temple will "house" the tabernacle. The tabernacle of the Godhead resides within the heavenly Jerusalem (now descended to the new earth), but there is no longer any temple to "house" the tabernacle.
Finally, and in conclusion, Herod's temple had contained the tabernacle, and the wording of the following verse seems to indicate that the Book of Hebrews was written before the destruction of Jerusalem in AD 70.
Hebrews 9:8-9 (NASB)
8 The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, 9 which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience.
Thus the writer of Hebrews had in mind the actual temple, because when he states "at the present time" the tabernacle at that time was in fact "housed" in the Temple of Herod. So the word "tabernacle" (σκηνή) can be metonymy for the word "temple" (ναός) in the Book of Hebrews.