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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice, ver. 1-6. II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them, ver. 7-18. III. He shows to believers the honours and dignities of their state, and calls them to suitable duties, ver. 19, to the end.
Adam Clarke: Commentary on the Bible - 1831
The insufficiency of the legal sacrifices to take away sin, Heb 10:1-4. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, Heb 10:5-10. Comparison between the priesthood of Christ and that of the Jews, Heb 10:11-14. The new covenant which God promised to make, and the blessings of it, Heb 10:15-17. The access which genuine believers have to the holiest by the blood of Jesus, Heb 10:18-20. Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, Heb 10:21-25. The danger and awful consequences of final apostasy, Heb 10:26-31. In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfill the will of God, Heb 10:32-37. The just by faith shall live; but the soul that draws back shall die, Heb 10:38. The apostle's confidence in the believing Hebrews, Heb 10:39.
Albert Barnes: Notes on the Bible - 1834
10:0: The general subject of this chapter Heb. 10 is the sacrifice which Christ has made for sin, and the consequences which flow from the fact, that he has made a sufficient atonement. In chapter IX. the apostle had shown that the Jewish rites were designed to be temporary and typical, and that the offerings which were made under that dispensation could never remove sin. In this chapter he shows that the true sacrifice had been made, by which sin could be pardoned, and that certain very important consequences followed from that fact. The subject of "sacrifice" was the most important part of the Jewish economy, and was also the essential thing in the Christian dispensation, and hence, it is that the apostle dwells upon it at so great length. The chapter embraces the following topics.
I. The apostle repeats what he had said before about the inefficacy of the sacrifices made under the Law; Heb 10:1-4. The Law was a mere shadow of good things to come, and the sacrifices which were made under it could never render those who offered them perfect. This was conclusively proved by the fact, that they continued constantly to be offered.
II. Since this was the fact in regard to those sacrifices, a better offering had been provided in the gospel by the Redeemer; Heb 10:5-10. A body had been prepared him for this work; and when God had said that he had no pleasure in the offerings under the Law, Christ had come and offered his body once for all, in order that an effectual atonement might be made for sin.
III. This sentiment the apostle further illustrates, by showing how this one great offering was connected with the forgiveness of sins; Heb 10:11-18. Under the Jewish dispensation, sacrifices were repeated every day; but under the Christian economy, when the sacrifice was once made, he who had offered it sat down foRev_er on the right hand of God, for his great work was done. Having done this, he looked forward to the time when his work would have full effect, and when his enemies would be made his footstool. That this was to be the effect of the offering made by the Messiah, the apostle then shows from the Scriptures themselves, where it is said Jer 31:33-34, that under the gospel the laws of God would be written on the heart, and sin would be remembered no more. There must then be, the apostle inferred, some way by which this was to be secured, and this was by the great sacrifice on the cross, which had the effect of perfecting foRev_er those who were sanctified.
IV. Since it was a fact that such an atonement had been made; that one great offering for sin had been presented to God which was never to be repeated, there were certain consequences which followed from that, which the apostle proceeds to state; Heb 10:19-25. They were these:
(a) the privilege of drawing near to God with full assurance of faith Heb 10:22;
(b) the duty of holding fast the profession of faith without wavering Heb 10:23;
(c) the duty of exhorting one another to fidelity and to good works Heb 10:24;
(d) the duty of assembling for public worship, since they had a High Priest in heaven, and might now draw near to God; Heb 10:25.
V. As a "reason" for fidelity in the divine life, and for embracing the offer of mercy now made through the one sacrifice on the cross, the apostle urges the consequence which "must" follow from the rejection of that atonement, and especially after having been made acquainted with the truth; Heb 10:26-31. The result, says he, must be certain destruction. If that was rejected, there could remain nothing but a fearful looking for of judgment for there was no other way of salvation. In support of this, the apostle refers to what was the effect, under the Law of Moses, of disobedience, and says that, under the greater light of the gospel, much more fearful results must follow.
VI. The chapter closes Heb 10:32-39 with an exhortation to fidelity and perseverance. The apostle reminds those to whom he wrote of what they had already endured; encourages them by the commendation of what they had already done, and especially by the kindness which they had shown to him; says that they had need only of patience, and that the time of their deliverance from all trial was not far off, for that he who was to come would come; says that it was their duty to live by faith, but that if any one drew back, God could have no pleasure in him. Having thus in the close of the chapter alluded to the subject of faith, he proceeds in the following chapter to illustrate its value at length. The object of the whole is to encourage Christians to make strenuous efforts for salvation; to guard them against the danger of apostasy; and to exhort them to bear their trials with patience, and with submission to the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 10:1, The weakness of the law sacrifices; Heb 10:10, The sacrifice of Christ's body once offered, Heb 10:14. for ever hath taken away sins; Heb 10:19, An exhortation to hold fast the faith with patience and thanksgiving.
John Gill
INTRODUCTION TO HEBREWS 10
In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Heb 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Heb 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Ps 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Heb 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Heb 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Heb 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jer 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Heb 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Heb 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Heb 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Heb 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Heb 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Heb 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Heb 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deut 32:35 and a dreadful thing it is to fall into his hands, Heb 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Heb 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Heb 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Heb 10:36 and that faith should be in exercise, is proved from a divine testimony, Hab 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Heb 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Heb 10:39.
10:110:1: Քանզի զստուեր հանդերձելո՛ց բարեացն ունէին օրէնքն, եւ ո՛չ զնո՛յն կերպարանս իրացն. ամի ամի զնո՛յն պատարագս մատուցանեն ցանգ, որք ո՛չ են կարօղ զմատուցեալսն կատարել[4793]. [4793] Ոսկան. Կերպարան իրացն։ Ոմանք. Ցանկ։ Երկու նոր օրինակք. Զմատուցիչսն կատարել։ (2) Իսկ ապա թէ ոչ... մի ինչ այսուհետեւ։
1 Արդարեւ, գալիք բարիքների ստուերն էր օրէնքը եւ ոչ թէ իրողութիւնների բուն կերպարանքը. այն նոյն պատարագները, որ մատուցում էին տարէցտարի, չէին կարող կատարեալ դարձնել մատուցողներին,
10 Օրէնքը գալիք բարիքներուն շուքն է՛, ոչ թէ անոնց բուն կերպարանքը։ Ամէն տարի մատուցուած նոյն զոհերով երբեք չի կրնար կատարեալ ընել զանոնք, որ կը մօտենան։
Քանզի զստուեր հանդերձելոց բարեացն ունէին օրէնքն եւ ոչ զնոյն կերպարանս իրացն, ամի ամի զնոյն պատարագս մատուցանեն ցանգ, որք ոչ են կարող զմատուցեալսն կատարել:

10:1: Քանզի զստուեր հանդերձելո՛ց բարեացն ունէին օրէնքն, եւ ո՛չ զնո՛յն կերպարանս իրացն. ամի ամի զնո՛յն պատարագս մատուցանեն ցանգ, որք ո՛չ են կարօղ զմատուցեալսն կատարել[4793].
[4793] Ոսկան. Կերպարան իրացն։ Ոմանք. Ցանկ։ Երկու նոր օրինակք. Զմատուցիչսն կատարել։ (2) Իսկ ապա թէ ոչ... մի ինչ այսուհետեւ։
1 Արդարեւ, գալիք բարիքների ստուերն էր օրէնքը եւ ոչ թէ իրողութիւնների բուն կերպարանքը. այն նոյն պատարագները, որ մատուցում էին տարէցտարի, չէին կարող կատարեալ դարձնել մատուցողներին,
10 Օրէնքը գալիք բարիքներուն շուքն է՛, ոչ թէ անոնց բուն կերպարանքը։ Ամէն տարի մատուցուած նոյն զոհերով երբեք չի կրնար կատարեալ ընել զանոնք, որ կը մօտենան։
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10:11: Закон, имея тень будущих благ, а не самый образ вещей, одними и теми же жертвами, каждый год постоянно приносимыми, никогда не может сделать совершенными приходящих [с ними].
10:1  σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ᾽ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι·
10:1. Σκιὰν (To-a-shadow) γὰρ (therefore) ἔχων (holding,"ὁ (the-one) νόμος (a-parcelee,"τῶν (of-the-ones) μελλόντων ( of-impending ) ἀγαθῶν , ( of-good ,"οὐκ (not) αὐτὴν (to-it) τὴν (to-the-one) εἰκόνα (to-a-resemblance) τῶν (of-the-ones) πραγμάτων, (of-practicings-to,"κατ' (down) ἐνιαυτὸν (to-a-being-in-unto-it) ταῖς (unto-the-ones) αὐταῖς (unto-them) θυσίαις (unto-surgings-unto) ἃς ( to-which ) προσφέρουσιν (they-bear-toward) εἰς (into) τὸ (to-the-one) διηνεκὲς (to-beared-through) οὐδέποτε (not-moreover-whither-also) δύνανται ( they-ableth ) τοὺς (to-the-ones) προσερχομένους ( to-coming-toward ) τελειῶσαι: (to-have-en-finish-belonged)
10:1. umbram enim habens lex bonorum futurorum non ipsam imaginem rerum per singulos annos hisdem ipsis hostiis quas offerunt indesinenter numquam potest accedentes perfectos facereFor the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
1. For the law having a shadow of the good to come, not the very image of the things, they can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh.
10:1. For the law contains the shadow of future good things, not the very image of these things. So, by the very same sacrifices which they offer ceaselessly each year, they can never cause these to approach perfection.
10:1. For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect:

1: Закон, имея тень будущих благ, а не самый образ вещей, одними и теми же жертвами, каждый год постоянно приносимыми, никогда не может сделать совершенными приходящих [с ними].
10:1  σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ᾽ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι·
10:1. umbram enim habens lex bonorum futurorum non ipsam imaginem rerum per singulos annos hisdem ipsis hostiis quas offerunt indesinenter numquam potest accedentes perfectos facere
For the law, having a shadow of the good things to come, not the very image of the things, by the selfsame sacrifices which they offer continually every year, can never make the comers thereunto perfect.
10:1. For the law contains the shadow of future good things, not the very image of these things. So, by the very same sacrifices which they offer ceaselessly each year, they can never cause these to approach perfection.
10:1. For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: "Тень..., а не самый образ вещей...", т.е. не самую истину. "Как в живописи, пока набрасывают рисунок, получается какая-то тень, а когда положат краски и наведут цвета, тогда делается изображение, - так было и с законом" (Злат.). - "Не самый образ вещей...", т.е. жертвы, отпущения грехов. Как тень только грядущих благ, закон был недостаточен для достижения самой главной цели спасения - очищения грехов, которое не могло быть совершено ни жертвами вообще, ни кровью тельцов и козлов, приносимых в жертву за грех. Эти жертвы служили только напоминанием о грехе (1-4: ст.). "Множество жертв и то, что они приносились непрестанно, показывает, что они никогда не очищали (приносивших)... Если бы они были свободны от всех грехов, то жертвы не были бы приносимы ежедневно, - между тем было определено приносить их за весь народ непрестанно, и вечером, и днем. Таким образом, совершаемое ими было обвинением во грехах, а не разрешением грехов, обличением немощи, а не законом силы... Приношение жертв было обличением грехов, а непрестанность приношения - обличением немощи. А в деле Христовом напротив: Он принес однажды, и этого довольно навсегда" (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year. 4 For it is not possible that the blood of bulls and of goats should take away sins. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

Here the apostle, by the direction of the Spirit of God, sets himself to lay low the Levitical dispensation; for though it was of divine appointment, and very excellent and useful in its time and place, yet, when it was set up in competition with Christ, to whom it was only designed to lead the people, it was very proper and necessary to show the weakness and imperfection of it, which the apostle does effectually, from several arguments. As,

I. That the law had a shadow, and but a shadow, of good things to come; and who would dote upon a shadow, though of good things, especially when the substance has come? Observe, 1. The things of Christ and the gospel are good things; they are the best things; they are best in themselves, and the best for us: they are realities of an excellent nature. 2. These good things were, under the Old Testament, good things to come, not clearly discovered, nor fully enjoyed. 3. That the Jews then had but the shadow of the good things of Christ, some adumbrations of them; we under the gospel have the substance.

II. That the law was not the very image of the good things to come. An image is an exact draught of the thing represented thereby. The law did not go so far, but was only a shadow, as the image of a person in a looking-glass is a much more perfect representation than his shadow upon the wall. The law was a very rough draught of the great design of divine grace, and therefore not to be so much doted on.

III. The legal sacrifices, being offered year by year, could never make the comers thereunto perfect; for then there would have been an end of offering them, v. 1, 2. Could they have satisfied the demands of justice, and made reconciliation for iniquity,--could they have purified and pacified conscience,--then they had ceased, as being no further necessary, since the offerers would have had no more sin lying upon their consciences. But this was not the case; after one day of atonement was over, the sinner would fall again into one fault or another, and so there would be need of another day of atonement, and of one every year, besides the daily ministrations. Whereas now, under the gospel, the atonement is perfect, and not to be repeated; and the sinner, once pardoned, is ever pardoned as to his state, and only needs to renew his repentance and faith, that he may have a comfortable sense of a continued pardon.

IV. As the legal sacrifices did not of themselves take away sin, so it was impossible they should, v. 4. There was an essential defect in them. 1. They were not of the same nature with us who sinned. 2. They were not of sufficient value to make satisfaction for the affronts offered to the justice and government of God. They were not of the same nature that offended, and so could not be suitable. Much less were they of the same nature that was offended; and nothing less than the nature that was offended could make the sacrifice a full satisfaction for the offence. 3. The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so.

V. There was a time fixed and foretold by the great God, and that time had now come, when these legal sacrifices would be no longer accepted by him nor useful to men. God never did desire them for themselves, and now he abrogated them; and therefore to adhere to them now would be resisting God and rejecting him. This time of the repeal of the Levitical laws was foretold by David (Ps. xl. 6, 7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.
Adam Clarke: Commentary on the Bible - 1831
10:1: The law, having a shadow of good things to come - A shadow, σκια, signifies,
1. Literally, the shade cast from a body of any kind, interposed between the place on which the shadow is projected, and the sun or light; the rays of the light not shining on that place, because intercepted by the opacity of the body, through which they cannot pass.
2. It signifies, technically, a sketch, rude plan, or imperfect draught of a building, landscape, man, beast, etc.
3. It signifies, metaphorically, any faint adumbration, symbolical expression, imperfect or obscure image of a thing; and is opposed to σωμα, body, or the thing intended to be thereby defined.
4. It is used catachrestically among the Greek writers, as umbra is among the Latins, to signify any thing vain, empty, light, not solid; thus Philostratus, Vit. Soph., lib. i. cap. 20: Ὁτι σκια και ονειρατα αἱ ἡδοναι πασαι· All pleasures are but Shadows and dreams. And Cicero, in Pison., cap. 24: Omnes umbras falsae gloriae consectari. "All pursue the Shadows of False Glory." And again, De Offic., lib. iii. cap. 17: Nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et itnaginibus utimur. "We have no solid and express effigy of true law and genuine justice, but we employ shadows and images to represent them."
And not the very image - Εικων, image, signifies,
1. A simple representation, from εικω, I am like.
2. The form or particular fashion of a thing.
3. The model according to which any thing is formed.
4. The perfect image of a thing as opposed to a faint representation.
5. Metaphorically, a similitude, agreement, or conformity.
The law, with all its ceremonies and sacrifices, was only a shadow of spiritual and eternal good. The Gospel is the image or thing itself, as including every spiritual and eternal good.
We may note three things here:
1. The shadow or general outline, limiting the size and proportions of the thing to be represented.
2. The image or likeness completed from this shadow or general outline, whether represented on paper, canvass, or in statuary,
3. The person or thing thus represented in its actual, natural state of existence; or what is called here the very image of the things, αυτην την εικονα των πραγματων.
Such is the Gospel, when compared with the law; such is Christ, when compared with Aaron; such is his sacrifice, when compared with the Levitical offerings; such is the Gospel remission of sins and purification, when compared with those afforded by the law; such is the Holy Ghost, ministered by the Gospel, when compared with its types and shadows in the Levitical service; such the heavenly rest, when compared with the earthly Canaan. Well, therefore, might the apostle say, The law was only the shadow of good things to come.
Can never - make the comers thereunto perfect - Cannot remove guilt from the conscience, or impurity from the heart. I leave preachers to improve these points.
Albert Barnes: Notes on the Bible - 1834
10:1: For the law having a shadow - That is, the whole of the Mosaic economy was a shadow; for so the word "Law" is often used. The word "shadow" here refers to a rough outline of anything, a mere sketch, such as a carpenter draws with a piece of chalk, or such as an artist delineates when he is about to make a picture. He sketches an outline of the object which he designs to draw, which has "some" resemblance to it, but is not the "very image;" for it is not yet complete. The words rendered "the very image" refer to a painting or statue which is finished, where every part is an exact copy of the original. The "good things to come" here refer to the future blessings which would be conferred on man by the gospel. The idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings which the gospel would impart to people. They were a typical representation; they were not such that it could be pretended that they would answer the purpose of the things themselves which they were to represent, and would make those who offered them perfect. Such a rude outline; such a mere sketch, or imperfect delineation, could no more answer the purpose of saving the soul than the rough sketch which an architect makes would answer the purpose of a house, or than the first outline which a painter draws would answer the purpose of a perfect and finished portrait. All that could be done by either would be to convey some distant and obscure idea of what the house or the picture might be, and this was all that was done by the Law of Moses.
Can never with those sacrifices which they offered year by year continually - The sacrifices here particularly referred to were those which were offered on the great day of atonement. These were regarded as the most sacred and efficacious of all, and yet the apostle says that the very fact that they were offered every year showed that there must be some deficiency about them, or they would have ceased to be offered.
Make the comers thereunto perfect - They could not free them from the stains of guilt; they could not give ease to a troubled conscience; there was in them no efficacy by which sin could be put away; compare the notes on Heb 7:11; Heb 9:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: having: Heb 8:5, Heb 9:9, Heb 9:11, Heb 9:23; Col 2:17
with: Heb 10:3, Heb 10:4, Heb 10:11-18, Heb 7:18, Heb 7:19, Heb 9:8, Heb 9:9, Heb 9:25
perfect: Heb 10:14
Geneva 1599
10:1 For (1) the law having a shadow of good things to (a) come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
(1) He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?
(a) Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.
John Gill
10:1 For the law having a shadow of good things to come,.... By which is meant not the moral law, for that is not a shadow of future blessings, but a system of precepts; the things it commands are not figuratively, but really good and honest; and are not obscure, but plain and easy to be understood; nor are they fleeting and passing away, as a shadow, but lasting and durable: but the ceremonial law is intended; this was a "shadow", a figure, a representation of something true, real, and substantial; was dark and obscure, yet had in it, and gave, some glimmering light; and was like a shadow, fleeting and transitory: and it was a shadow of good things; of Christ himself, who is the body, the sum and substance of it, and of the good things to come by him; as the expiation of sin, peace and reconciliation, a justifying righteousness, pardon of sin, and eternal life; these are said to be "to come", as they were under the former dispensation, while the ceremonial law was in force, and that shadow was in being, and the substance not as yet.
And not the very image of the things; as it had not neither the things themselves, nor Christ, the substance of them, so it did not give a clear revelation of them, as is made in the Gospel, nor exhibit a distinct delineation of them, such as an image expresses; it only gave some short and dark hints of future good things, but did not exactly describe them: and therefore
can never with those sacrifices which they offered year by year continually: namely, the sacrifices of bullocks and goats, which were offered on the day of atonement, year after year, in successive generations, from the first appointment of that day, to the writing of this epistle: sacrifices of such a kind, and so often repeated, could never
make the comers thereunto perfect; either the people that came to the temple, and brought them to the priests to offer them for them, or the priests that offered them; so the Syriac and Ethiopic versions render it, "perfect them that offer"; and if not one, then not the other: legal sacrifices could not make perfect expiation of sin; there is no proportion between them and sin: nor did they extend to all sin, and at most only typically expiated; nor could they justify and cleanse from sin. Contrary to this, the Jews (p) say,
"when Israel was in the holy land, there was no iniquity found in them, for the sacrifices which they offered every day stoned for them;''
but spiritual sacrificers and worshippers were expiated, justified, and cleansed another way, even by the blood of Christ, slain from the foundation of the world in purpose, promise, and type, and to which their faith had respect in every sacrifice.
(p) Zohar in Gen. fol. 107. 1.
John Wesley
10:1 From all that has been said it appears, that the law, the Mosaic dispensation, being a bare, unsubstantial shadow of good things to come, of the gospel blessings, and not the substantial, solid image of them, can never with the same kind of sacrifices, though continually repeated, make the comers thereunto perfect, either as to justification or sanctification. How is it possible, that any who consider this should suppose the attainments of David, or any who were under that dispensation, to be the proper measure of gospel holiness; and that Christian experience is to rise no higher than Jewish?
Robert Jamieson, A. R. Fausset and David Brown
10:1 CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39)
Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
having--inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare Heb 9:24), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2Cor 3:13-14, 2Cor 3:18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is "the express image (Greek, 'impress') of the Father's person" (Heb 1:3), so the Gospel is the heavenly verities themselves manifested by revelation--the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (Heb 8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.
good things to come-- (Heb 9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Col 2:17 calls legal ordinances "the shadow," and Christ "the body."
never--at any time (Heb 10:11).
with those sacrifices--rather, "with the same sacrifices.
year by year--This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The "daily" sacrifices are referred to, Heb 10:11.
continually--Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."
comers thereunto--those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.
perfect--fully meet man's needs as to justification and sanctification (see on Heb 9:9).
10:210:2: ապա թէ ոչ՝ դադարէի՛ն ՚ի մատուցանելոյ, վասն եւ ո՛չ մի ինչ այնուհետեւ խիղճ մտաց ունելոյ՝ պաշտօնէիցն մի՛ անգամ սրբեցելոց[4794]. [4794] Ոմանք. Պաշտօնէից մի անգամ սրբեցելոցն։
2 ապա թէ ոչ՝ նրանք կը դադարէին մատուցելուց, քանի որ պաշտամունք մատուցողները մի անգամ ընդմիշտ մաքրուած լինելով՝ այնուհետեւ մեղքի համար ոչ մի խղճահարութիւն չէին ունենայ:
2 Ապա թէ ոչ՝ պիտի չդադարէի՞ն մատուցուելէն, պաշտամունք մատուցանողներուն մէկ անգամ մաքրուելէն յետոյ ա՛լ մեղքի համար խղճի յանդիմանութիւն չէին ունենար։
ապա թէ ոչ` դադարէին ի մատուցանելոյ, վասն եւ ոչ մի ինչ այնուհետեւ խիղճ մտաց ունելոյ պաշտօնէիցն մի անգամ սրբեցելոց:

10:2: ապա թէ ոչ՝ դադարէի՛ն ՚ի մատուցանելոյ, վասն եւ ո՛չ մի ինչ այնուհետեւ խիղճ մտաց ունելոյ՝ պաշտօնէիցն մի՛ անգամ սրբեցելոց[4794].
[4794] Ոմանք. Պաշտօնէից մի անգամ սրբեցելոցն։
2 ապա թէ ոչ՝ նրանք կը դադարէին մատուցելուց, քանի որ պաշտամունք մատուցողները մի անգամ ընդմիշտ մաքրուած լինելով՝ այնուհետեւ մեղքի համար ոչ մի խղճահարութիւն չէին ունենայ:
2 Ապա թէ ոչ՝ պիտի չդադարէի՞ն մատուցուելէն, պաշտամունք մատուցանողներուն մէկ անգամ մաքրուելէն յետոյ ա՛լ մեղքի համար խղճի յանդիմանութիւն չէին ունենար։
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10:22: Иначе перестали бы приносить [их], потому что приносящие жертву, быв очищены однажды, не имели бы уже никакого сознания грехов.
10:2  ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους;
10:2. ἐπεὶ (upon-if) οὐκ (not) ἂν (ever) ἐπαύσαντο ( they-ceased ) προσφερόμεναι , ( being-beared-toward ,"διὰ (through) τὸ (to-the-one) μηδεμίαν (to-lest-moreover-one) ἔχειν (to-hold) ἔτι (if-to-a-one) συνείδησιν (to-a-seeing-together) ἁμαρτιῶν (of-un-adjustings-along-unto) τοὺς (to-the-ones) λατρεύοντας ( to-serving-of ) ἅπαξ (to-once) κεκαθαρισμένους ; ( to-having-had-come-to-be-cleansed-to )
10:2. alioquin non cessassent offerri ideo quod nullam haberent ultra conscientiam peccati cultores semel mundatiFor then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
2. Else would they not have ceased to be offered, because the worshippers, having been once cleansed, would have had no more conscience of sins?
10:2. Otherwise, they would have ceased to be offered, because the worshipers, once cleansed, would no longer be conscious of any sin.
10:2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins:

2: Иначе перестали бы приносить [их], потому что приносящие жертву, быв очищены однажды, не имели бы уже никакого сознания грехов.
10:2  ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους;
10:2. alioquin non cessassent offerri ideo quod nullam haberent ultra conscientiam peccati cultores semel mundati
For then they would have ceased to be offered: because the worshippers once cleansed should have no conscience of sin any longer.
10:2. Otherwise, they would have ceased to be offered, because the worshipers, once cleansed, would no longer be conscious of any sin.
10:2. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
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Adam Clarke: Commentary on the Bible - 1831
10:2: Would they not have ceased to be offered? - Had they made an effectual reconciliation for the sins of the world, and contained in their once offering a plenitude of permanent merit, they would have ceased to be offered, at least in reference to any individual who had once offered them; because, in such a case, his conscience would be satisfied that its guilt had been taken away. But no Jew pretended to believe that even the annual atonement cancelled his sin before God; yet he continued to make his offerings, the law of God having so enjoined, because these sacrifices pointed out that which was to come. They were offered, therefore, not in consideration of their own efficacy, but as referring to Christ; See on Heb 9:9 (note).
Albert Barnes: Notes on the Bible - 1834
10:2: For then would they not have ceased to be offered? - Margin, "Or they would have." The sense is the same. The idea is, that the very fact that they were repeated showed that there was some deficiency in them as to the matter of cleansing the soul from sin. If they had answered all the purposes of a sacrifice in putting away guilt, there would have been no need of repeating them in this manner. They were in this respect like medicine. If what is given to a patient heals him, there is no need of repeating it; but if it is repeated often it shows that there was some deficiency in it, and if taken periodically through a man's life, and the disease should still remain, it would show that it was not sufficient to effect his cure. So it was with the offerings made by the Jews. They were offered every year, and indeed every day, and still the disease of sin remained. The conscience was not satisfied; and the guilty felt that it was necessary that the sacrifice should be repeated again and again.
Because that the worshippers once purged should have had no more conscience of sin - That is, if their sacrifices had so availed as to remove their past sins, and to procure forgiveness, they would have had no more trouble of conscience on account of them. They would not have felt that it was necessary to make these sacrifices over and over again in order to find peace. When a man has full evidence that an atonement has been made which will meet all the demands of the Law, and which secures the remission of sin, he feels that it is enough. It is all that the case demands, and his conscience may have peace. But when he does "not" feel this, or has not evidence that his sins are all forgiven, those sins will rise to remembrance, and he will be alarmed. He may be punished for them after all. Thence it follows that if a man wants peace he should have good evidence that his sins are forgiven through the blood of the atonement.
No temporary expedient; no attempt to cover them up; no effort to forget them will answer the purpose. They "must be blotted out" if he will have peace - and that can be only through a perfect sacrifice. By the use of the word rendered "conscience" here, it is not meant that he who was pardoned would have no "consciousness" that he was a sinner, or that he would forget it, but that he would have no trouble of conscience; he would have no apprehension of future wrath. The pardon of sin does not cause it to cease to be remembered. He who is forgiven may have a deeper conviction of its evil than he had ever had before. But he will not be troubled or distressed by it as if it were to expose him to the wrath of God. The remembrance of it will humble him; it will serve to exalt his conceptions of the mercy of God and the glory of the atonement, but it will no longer overwhelm the mind with the dread of hell. This effect, the apostle says, was not produced on the minds of those who offered sacrifices every year. The very fact that they did it, showed that the conscience was not at peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: would they not have: or, they would have
once: Heb 10:17, Heb 9:13, Heb 9:14; Psa 103:12; Isa 43:25, Isa 44:22; Mic 7:19
conscience: Our translators use the word conscience here, as elsewhere, for consciousness.
John Gill
10:2 For then would they not have ceased to be offered,.... The Complutensian edition, and the Syriac and Vulgate Latin versions, leave out the word "not"; and the sense requires it should be omitted, for the meaning is, that if perfection had been by the legal sacrifices, they would have ceased to have been offered; for if the former ones had made perfect, there would have been no need of others, or of the repetition of the same; but because they did not make perfect, therefore they were yearly renewed; unless the words are read with an interrogation, as they are in the Arabic version, "for then would they not have ceased to be offered?" yes, they would; they are indeed ceased now, but this is owing to Christ and his sacrifice, and not to the efficacy of these sacrifices; for yearly sacrifices were offered for former sins, as well as for fresh ones, as appears from the following verse.
Because the worshippers, once purged, would have had no more conscience of sins; there are external and internal worshippers; the latter are such who worship God in Spirit and in truth: but here ceremonial worshippers are meant, who, if they had been really purged from sin by legal sacrifices, and purifications, would have had no more conscience of sins, and so have had no need to have repeated them; as such spiritual worshippers, who are once purged from sin by the blood and sacrifice of Christ; not that they have no sin, or no sense of sin, or that their consciences are seared, or that they never accuse for sin, or that they are to make no confession and acknowledgment of sin; but that they are discharged from the guilt of sin, and are not liable to condemnation for it; and through the application of the blood of Christ to them, have peace with God, and joy in the Holy Ghost.
John Wesley
10:2 They who had been once perfectly purged, would have been no longer conscious either of the guilt or power of their sins.
Robert Jamieson, A. R. Fausset and David Brown
10:2 For--if the law could, by its sacrifices, have perfected the worshippers.
they--the sacrifices.
once purged--IF they were once for all cleansed (Heb 7:27).
conscience--"consciousness of sin" (Heb 9:9).
10:310:3: այլ անդէ՛ն ՚ի նմին ՚ի յիշատա՛կս մեղացն կային ամի ամի.
3 Սակայն նրանք տարէցտարի այդ պատարագներով վերստին մեղքի յիշողութեան տակ էին մնում,
3 Բայց անոնցմով ամէն տարի մեղքերու յիշատակութիւն կ’ըլլայ.
այլ անդէն ի նմին ի յիշատակս մեղացն կային ամի ամի:

10:3: այլ անդէ՛ն ՚ի նմին ՚ի յիշատա՛կս մեղացն կային ամի ամի.
3 Սակայն նրանք տարէցտարի այդ պատարագներով վերստին մեղքի յիշողութեան տակ էին մնում,
3 Բայց անոնցմով ամէն տարի մեղքերու յիշատակութիւն կ’ըլլայ.
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10:33: Но жертвами каждогодно напоминается о грехах,
10:3  ἀλλ᾽ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ᾽ ἐνιαυτόν,
10:3. ἀλλ' (other) ἐν (in) αὐταῖς (unto-them) ἀνάμνησις (a-memorying-up) ἁμαρτιῶν (of-un-adjustings-along-unto) κατ' (down) ἐνιαυτόν, (to-a-being-in-unto-it,"
10:3. sed in ipsis commemoratio peccatorum per singulos annos fitBut in them there is made a commemoration of sins every year:
3. But in those there is a remembrance made of sins year by year.
10:3. Instead, in these things, a commemoration of sins is made every year.
10:3. But in those [sacrifices there is] a remembrance again [made] of sins every year.
But in those [sacrifices there is] a remembrance again [made] of sins every year:

3: Но жертвами каждогодно напоминается о грехах,
10:3  ἀλλ᾽ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ᾽ ἐνιαυτόν,
10:3. sed in ipsis commemoratio peccatorum per singulos annos fit
But in them there is made a commemoration of sins every year:
3. But in those there is a remembrance made of sins year by year.
10:3. Instead, in these things, a commemoration of sins is made every year.
10:3. But in those [sacrifices there is] a remembrance again [made] of sins every year.
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Albert Barnes: Notes on the Bible - 1834
10:3: But in those sacrifices there is a remembrance again made of sins every year - The reference here is to the sacrifices made on the great day of atonement. This occurred once in a year. Of course as often as a sacrifice was offered, it was an acknowledgment of guilt on the part of those for whom it was made. As these sacrifices continued to be offered every year, they who made the offering were reminded of their guilt and their desert of punishment. All the efficacy which could be pretended to belong those sacrifices, was that they made expiation for the past year. Their efficacy did not extend into the future, nor did it embrace any but those who were engaged in offering them. These sacrifices, therefore, could not make the atonement which man needed. They could not make the conscience easy; they could not be regarded as a sufficient expiation for the time to come, so that the sinner at any time could plead an offering which was already made as a ground of pardon, and they could not meet the wants of all people in all lands and at all times. These things are to be found only in that great sacrifice made by the Redeemer on the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: a remembrance: Heb 9:7; Exo 30:10; Lev 16:6-11, Lev 16:21, Lev 16:22, Lev 16:29, Lev 16:30, Lev 16:34, Lev 23:27, Lev 23:28; Num 29:7-11; Kg1 17:18; Mat 26:28
John Gill
10:3 But in those sacrifices,.... The Arabic version reads, "but in it"; that is, in the law; but the Syriac version reads, and supplies, as we do, , "in those sacrifices", which were offered every year on the day of atonement:
there is a remembrance of sins made again every year; of all the sins that were committed the year past, and even of those that were expiated typically by the daily sacrifice, and others that had been offered; which proves the imperfection and insufficiency of such sacrifices: there was a remembrance of sins by God, before whom the goats were presented, their blood was sprinkled, and the people cleansed, Lev 16:7 and there was a remembrance of them by the people, who, on that day, afflicted their souls for them, Lev 16:29 and there was a remembrance of them by the high priest, who confessed them over, and put them upon the head of the goat, Lev 16:21 by which it was owned, that these sins were committed; that they deserved death, the curse of the law; that the expiation of them was undertook by another, typified by the goat; that this was not yet done, and therefore there was no remission, but a typical one, by these sacrifices; but that sins remained, and required a more perfect sacrifice, which was yet to be offered up. Legal sacrifices were so far from inducing an oblivion of sins, that they themselves brought them to remembrance, and were so many acknowledgments of them. Though Philo the Jew thinks the contrary, and gives this as a reason why the heart and brain were not offered in sacrifice, because
"it would be foolish, that the sacrifices should cause, not a forgetfulness of sins, but a remembrance of them (q).''
(q) De Victimis, p. 841.
John Wesley
10:3 There is a public commemoration of the sins both of the last and of all the preceding years; a clear proof that the guilt thereof is not perfectly purged away.
Robert Jamieson, A. R. Fausset and David Brown
10:3 But--so far from those sacrifices ceasing to be offered (Heb 10:2).
in, &c.--in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast Heb 10:17.
a remembrance--a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (Heb 10:4, Heb 10:11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (Heb 10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (2Pet 1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (Jn 13:10).
10:410:4: քանզի ո՛չ կարէր արիւն նոխազացն եւ ցլուցն բառնալ զմեղս[4795]։[4795] Ոմանք. Ցլուց եւ նոխազաց։
4 քանի որ նոխազների եւ ցուլերի արիւնը չէր կարող վերացնել մեղքերը:
4 Վասն զի նոխազներուն ու ցուլերուն արիւնը չի կրնար մեղքերը ջնջել։
քանզի ոչ կարէր արիւն նոխազացն եւ ցլուց բառնալ զմեղս:

10:4: քանզի ո՛չ կարէր արիւն նոխազացն եւ ցլուցն բառնալ զմեղս[4795]։
[4795] Ոմանք. Ցլուց եւ նոխազաց։
4 քանի որ նոխազների եւ ցուլերի արիւնը չէր կարող վերացնել մեղքերը:
4 Վասն զի նոխազներուն ու ցուլերուն արիւնը չի կրնար մեղքերը ջնջել։
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10:44: ибо невозможно, чтобы кровь тельцов и козлов уничтожала грехи.
10:4  ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας.
10:4. ἀδύνατον (un-able) γὰρ (therefore) αἷμα (a-blood) ταύρων (of-bulls) καὶ (and) τράγων (of-billies) ἀφαιρεῖν (to-lift-off-unto) ἁμαρτίας. (to-un-adjustings-along-unto)
10:4. inpossibile enim est sanguine taurorum et hircorum auferri peccataFor it is impossible that with the blood of oxen and goats sin should be taken away.
4. For it is impossible that the blood of bulls and goats should take away sins.
10:4. For it is impossible for sins to be taken away by the blood of oxen and goats.
10:4. For [it is] not possible that the blood of bulls and of goats should take away sins.
For [it is] not possible that the blood of bulls and of goats should take away sins:

4: ибо невозможно, чтобы кровь тельцов и козлов уничтожала грехи.
10:4  ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας.
10:4. inpossibile enim est sanguine taurorum et hircorum auferri peccata
For it is impossible that with the blood of oxen and goats sin should be taken away.
10:4. For it is impossible for sins to be taken away by the blood of oxen and goats.
10:4. For [it is] not possible that the blood of bulls and of goats should take away sins.
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Adam Clarke: Commentary on the Bible - 1831
10:4: For it is not possible - Common sense must have taught them that shedding the blood of bulls and goats could never satisfy Divine justice, nor take away guilt from the conscience; and God intended that they should understand the matter so: and this the following quotation from the Psalmist sufficiently proves.
Albert Barnes: Notes on the Bible - 1834
10:4: For it is not possible that the blood of bulls and of goats should take away sins - The reference here is to the sacrifices which were made on the great day of the atonement, for on that day the blood of bulls and of goats alone was offered; see the notes on Heb 9:7. Paul here means to say, doubtless, that it was not possible that the blood of these animals should make a complete expiation so as to purify the conscience, and so as to save the sinner from deserved wrath. According to the divine arrangement, expiation was made by those sacrifices for offences of various kinds against the ritual law of Moses, and pardon for such offences was thus obtained. But the meaning here is, that there was no efficacy in the blood of a mere animal to wash away a "moral" offence. It could not repair the Law; it could not do anything to maintain the justice of God; it had no efficacy to make the heart pure. The mere shedding of the blood of an animal never could make the soul pure. This the apostle states as a truth which must be admitted at once as indisputable, and yet it is probable that many of the Jews had imbibed the opinion that there was such efficacy in blood shed according to the divine direction, as to remove all stains of guilt from the soul; see the notes, Heb 9:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: not: Heb 10:8, Heb 9:9, Heb 9:13; Psa 50:8-12, Psa 51:16; Isa 1:11-15, Isa 66:3; Jer 6:20, Jer 7:21, Jer 7:22; Hos 6:6; Amo 5:21, Amo 5:22; Mic 6:6-8; Mar 12:33
take: There were essential defects in these sacrifices. 1st - They were not of the same nature with those who sinned. 2nd - They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd - The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. Heb 10:11; Hos 14:2; Joh 1:29; Rom 11:27; Jo1 3:5
John Gill
10:4 For it is not possible,.... There is a necessity of sin being taken away, otherwise it will be remembered; and there will be a conscience of it, and it must be answered for, or it will remain marked, and the curse and penalty of the law must take place: but it is impossible
that the blood of bulls and goats should take away sins; which was shed on the day of atonement: sin is a breach of the moral law, but these sacrifices belong to, the ceremonial law, which are less acceptable to God than moral duties; sin is committed against God, and has an objective infiniteness in it, and therefore can never be atoned for by the blood of such creatures; it leaves a stain on the mind and conscience, which this blood cannot reach; besides, this is not the same blood, nor of the same kind with the person that has sinned; yea, if this could take away sin, it would do more than the blood of the man himself could do; such blood shed can never answer the penalty of the law, satisfy divine justice, or secure the honour of divine holiness: but what the blood of these creatures could not do, the blood of Christ has done, and does: that takes away sin from the sight of justice, and from the consciences of the saints. Compare with this the Septuagint version of Jer 11:15.
"what, has the beloved committed abomination in my house? shall prayers, and the holy flesh take away thy wickednesses from thee, or by these shall thou escape?''
John Wesley
10:4 It is impossible the blood of goats should take away sins - Either the guilt or the power of them.
Robert Jamieson, A. R. Fausset and David Brown
10:4 For, &c.--reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (Heb 10:3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise.
take away--"take off." The Greek, Heb 10:11, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man. A MAN must do that (see on Heb 9:12-14).
10:510:5: Վասն որոյ ՚ի մտանել իւրում յաշխարհ՝ ասէ. Զզոհս եւ զպատարագս ո՛չ կամեցար, բայց մարմին հաստատեցեր ինձ.
5 Դրա համար էլ Քրիստոս, երբ աշխարհ մտաւ, ասաց. «Զոհեր եւ պատարագներ չցանկացար, այլ մի մարմին պատրաստեցիր ինձ համար[40]:[40] 40. Սաղմոս 40. 7-9:
5 Անոր համար երբ աշխարհ եկաւ, ըսաւ. «‘Զոհ ու ընծայ չուզեցիր դուն, հապա ինծի մարմին մը պատրաստեցիր։
Վասն որոյ ի մտանել իւրում յաշխարհ` ասէ. Զզոհս եւ զպատարագս ոչ կամեցար, բայց մարմին հաստատեցեր ինձ:

10:5: Վասն որոյ ՚ի մտանել իւրում յաշխարհ՝ ասէ. Զզոհս եւ զպատարագս ո՛չ կամեցար, բայց մարմին հաստատեցեր ինձ.
5 Դրա համար էլ Քրիստոս, երբ աշխարհ մտաւ, ասաց. «Զոհեր եւ պատարագներ չցանկացար, այլ մի մարմին պատրաստեցիր ինձ համար[40]:
[40] 40. Սաղմոս 40. 7-9:
5 Անոր համար երբ աշխարհ եկաւ, ըսաւ. «‘Զոհ ու ընծայ չուզեցիր դուն, հապա ինծի մարմին մը պատրաստեցիր։
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10:55: Посему [Христос], входя в мир, говорит: жертвы и приношения Ты не восхотел, но тело уготовал Мне.
10:5  διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι·
10:5. Διὸ (Through-which) εἰσερχόμενος ( coming-into ) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) λέγει (it-fortheth," Θυσίαν ( To-a-surging-unto ) καὶ ( and ) προσφορὰν ( to-a-beareeing-toward ) οὐκ ( not ) ἠθέλησας , ( thou-determined ," σῶμα ( to-a-body ) δὲ ( moreover ) κατηρτίσω ( thou-adjusted-down-to ) μοι : ( unto-me )
10:5. ideo ingrediens mundum dicit hostiam et oblationem noluisti corpus autem aptasti mihiWherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me;
10:5. For this reason, as Christ enters into the world, he says: “Sacrifice and oblation, you did not want. But you have fashioned a body for me.
10:5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

5: Посему [Христос], входя в мир, говорит: жертвы и приношения Ты не восхотел, но тело уготовал Мне.
10:5  διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι·
10:5. ideo ingrediens mundum dicit hostiam et oblationem noluisti corpus autem aptasti mihi
Wherefore, when he cometh into the world he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me.
10:5. For this reason, as Christ enters into the world, he says: “Sacrifice and oblation, you did not want. But you have fashioned a body for me.
10:5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Показав недостаточность Ветхозаветных жертв, апостол теперь доказывает и окончательную бесплодность их принесения после принесения единой жертвы Христовой. Приводимое в подтверждение этого места Св. Писания заимствовано из 39-го Псалма, 7-9: ст., где Давид выражает мысль, что, так как Бог не хочет от него никаких внешних жертв, то сам певец желает принести Богу иную жертву: свое исполнение воли Божией и Закона Его, начертанного в известных священных книгах и в сердце Псалмопевца. В чем именно состоит это исполнение воли Божией, Псалмопевец определенно не говорит; но видно только, что он имеет в виду - совершить нечто положительное, а не удержаться от чего-то (как думали некоторые - исполнить запрещение строить храм). Наконец, кем, и когда, и где объявлена была эта воля Божия, которую хочет исполнить пророк, тоже указывается неопределенно - "в главизне книжной" (en cefalidi grammatich, буквально с еврейского - в свитке книжном), т.е. по мнению некоторых - в самом первом псалме самого Давида, где прославляется именно блаженство праведника, воля которого в Законе Господнем. Приведенное место псалма Давидова апостол применяет в отношении ко Христу, Который пришел в мир исполнить волю Божию относительно принесения другой истинной жертвы Богу за человечество, отменив неугодные Богу прежние жертвы. Это исполнение воли Божией Мессиею - Христом состояло в Его воплощении и обречении Себя на вольные страдания и смерть, будучи предопределено в совете Божием тотчас же по падении первых людей ("в главизне книжной", о чем повествуется в начале всех книг).
Adam Clarke: Commentary on the Bible - 1831
10:5: When he (the Messiah) cometh into the world - Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent.
A body hast thou prepared me - The quotation in this and the two following verses is taken from Psalm 40, 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are, אזנים כרית לי oznayim caritha li, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, Exo 21:2, etc.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free; but if the servant shall positively say, I love my master, etc., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, Then a Body. The first syllable אז, Then, is the same in both; and the latter נים, which joined to אז, makes אזנים oznayim, might have been easily mistaken for גוה gevah, Body; נ nun, being very like ג gimel; י yod, like ו vau; and ה he, like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root כרה carah, signifies as well to prepare as to open, bore, etc. On this supposition the ancient copy, translated by the Septuagint, and followed by the apostle, must have read the text thus: אז גוה כרית לי az gevah caritha li, σωμα δε κατηρτισω μοι, then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity, namely, that Christ was incarnated for the sin of the world.
The Ethiopic has nearly the same reading; the Arabic has both, A body hast thou prepared me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and De Rossi have any various reading on the disputed words.
It is remarkable that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them nor all of them could take away sin, and that the grand sacrifice of Christ was that alone which could do it.
Four kinds are here specified, both by the psalmist and the apostle, viz.:
Sacrifice, זבח zebach, θυσια·
Offering, מנחה minchah, προσφορα·
Burnt-Offering, עולה olah, ὁλοκαυτωμα·
Sin-Offering, חטאה chataah, περι ἁμαρτιας.
Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, etc., should take away sin.
Albert Barnes: Notes on the Bible - 1834
10:5: Wherefore - This word shows that the apostle means to sustain what he had said by a reference to the Old Testament itself. Nothing could be more opposite to the pRev_ailing Jewish opinions about the efficacy of sacrifice, than what he had just said. It was, therefore, of the highest importance to defend the position which he had laid down by authority which they would not presume to call in question, and he therefore makes his appeal to their own Scriptures.
When he cometh into the world - When the Messiah came, for the passage evidently referred to him. The Greek is, "Wherefore coming into the world, he saith." It has been made a question "when" this is to be understood as spoken - whether when he was born, or when he entered on the work of his ministry. Grotius understands it of the latter. But it is not material to a proper understanding of the passage to determine this. The simple idea is, that since it was impossible that the blood of bulls and goats should take away sin, Christ coming into the world made arrangements for a better sacrifice.
He saith - That is, this is the language denoted by his great undertaking; this is what his coming to make an atonement implies. We are not to suppose that Christ formally used these words on any occasion for we have no record that he did - but this language is what appropriately expresses the nature of his work. Perhaps also the apostle means to say that it was originally employed in the Psalm from which it is quoted in reference to him, or was indited by him with reference to his future advent.
Sacrifice and offering thou wouldest not - This is quoted from Psa 40:6, Psa 40:8. There has been much perplexity felt by expositorsin reference to this quotation, and after all which has been written, it is not entirely removed. The difficulty relates to these points.
(1) to the question whether the Psalm originally had any reference to the Messiah. The Psalm "appears" to have pertained merely to David, and it would probably occur to no one on reading it to suppose that it referred to the Messiah, unless it had been so applied by the apostle in this place.
(2) there are many parts of the Psalm, it has been said, which cannot, without a very forced interpretation, be applied to Christ; see Psa 40:2, Psa 40:12, Psa 40:14-16.
(3) the argument of the apostle in the expression "a body hast thou prepared me," seems to be based on a false translation of the Septuagint, which he has adopted, and it is difficult to see on what principles he has done it. - It is not the design of these notes to go into an extended examination of questions of this nature. Such examination must be sought in more extended commentaries, and in treatises expressly relating to points of this kind.
On the design of Ps. 40, and its applicability to the Messiah, the reader may consult Prof. Stuart on the Hebrews, Excursus xx. and Kuinoel in loc. After the most attentive examination which I can give of the Psalm, it seems to me probable that it is one of the Psalms which had an original and exclusive reference to the Messiah, and that the apostle has quoted it just as it was meant to be understood by the Holy Spirit, as applicable to him. The reasons for this opinion are briefly these:
(1) There are such Psalms, as is admitted by all. The Messiah was the hope of the Jewish people; he was made the subject of their most sublime prophecies, and nothing was more natural than that he should be the subject of the songs of their sacred bards. By the spirit of inspiration they saw him in the distant future in the various circumstances in which he would be placed, and they dwelt with delight upon the vision; compare Introduction to Isaiah, section 7. iii.
(2) The fact that it is here applied to the Messiah, is a strong circumstance to demonstrate that it had an original applicability to him. This proof is of two kinds. "First," that it is so applied by an inspired apostle, which with all who admit his inspiration seems decisive of the question. "Second," the fact that he so applied it shows that this was an ancient and admitted interpretation. The apostle was writing to those who had been Jews, and whom he was desirous to convince of the truth of what he was alleging in regard to the nature of the Hebrew sacrifices. For this purpose it was necessary to appeal to the Scriptures of the Old Testament, but it cannot be supposed that he would adduce a passage for proof whose relevancy would not be admitted. The presumption is, that the passage was in fact commonly applied as here.
(3) the whole of the Psalm may be referred to the Messiah without anything forced or unnatural. The Psalm throughout seems to be made up of expressions used by a suffering person, who had indeed been delivered from some evils, but who was expecting many more. The principal difficulties in the way of such an interpretation, relate to the following points.
(a) In Psa 40:2, the speaker in the Psalm says, "He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock," and on the ground of this he gives thanks to God. But there is no real difficulty in supposing that this may refer to the Messiah. His enemies often plotted against his life; laid snares for him and endeavored to destroy him, and it may be that he refers to some deliverance from such machinations. If it is objected to this that it is spoken of as having been uttered" when he came into the world," it may be replied that that phrase does not necessarily refer to the time of his birth, but that he uttered this sentiment sometime "during" the period of his incarnation. "He coming into the world for the purpose of redemption made use of this language." In a similar manner we would say of Lafayette, that "he coming to the United States to aid in the cause of liberty, suffered a wound in battle." That is, during the period in which he was engaged in this cause, he suffered in this manner.
(b) The next objection or difficulty relates to the application of Psa 40:12 to the Messiah. "Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart faileth me." To meet this some have suggested that he refers to the sins of people which he took upon himself, and which he here speaks of as "his own." But it is not true that the Lord Jesus so took upon himself the sins of others that they could be his. They were "not" his, for he was in every sense "holy, harmless, and undefiled." The true solution of this difficulty, probably is, that the word rendered "iniquity" - צון ̀ awon - means "calamity, misfortune, trouble;" see Psa 31:10; Sa1 28:10; Kg2 7:9; Psa 28:6; compare Psa 49:5. The proper idea in the word is that of "turning away, curving, making crooked;" and it is thus applied to anything which is "perverted" or turned from the right way; as when one is turned from the path of rectitude, or commits sin; when one is turned from the way of prosperity or happiness, or is exposed to calamity. This seems to be the idea demanded by the scope of the Psalm, for it is not a penitential Psalm, in which the speaker is recounting his "sins," but one in which he is enumerating his "sorrows;" praising God in the first part of the Psalm for some deliverance already experienced, and supplicating his interposition in view of calamities that he saw to be coming upon him. This interpretation also seems to be demanded in Psa 40:12 by the "parallelism." In the former part of the verse, the word to which "iniquity" corresponds, is not "sin," but "evil," that is, calamity.
"For innumerable evils have compassed me about;
Mine iniquities (calamities) have taken hold upon me."
If the word, therefore, be used here as it often is, and as the scope of the Psalm and the connection seem to demand, there is no solid objection against applying this verse to the Messiah.
(c) A third objection to this application of the Psalm to the Messiah is, that it cannot be supposed that he would utter such imprecations on his enemies as are found in Psa 40:14-15. "Let them be ashamed and confounded; let them be driven backward; let them be desolate." To this it may be replied, that such imprecations are as proper in the mouth of the Messiah as of David; but particularly, it may be said also, that they are improper in the mouth of neither. Both David and the Messiah "did" in fact utter denunciations against the enemies of piety and of God. God does the same thing in his word and by his Providence. There is no evidence of any "malignant" feeling in this; nor is it inconsistent with the highest benevolence. The Lawgiver who says that the murderer shall die, may have a heart full of benevolence; the judge who sentences him to death, may do it with eyes filled with tears. The objections, then, are not of such a nature that it is improper to regard this Psalm as wholly applicable to the Messiah.
(4) the Psalm cannot be applied with propriety to David, nor do we know of anyone to whom it can be but to the Messiah. When was it true of David that he said that he "had come to do the will of God in view of the fact that God did not require sacrifice and offerings?" In what "volume of a book" was it written of him before his birth that he "delighted to do the will of God?" When was it true that he had" preached righteousness in the great congregation?" These expressions are such as can be applied properly only to the Messiah, as Paul does here; and taking all these circumstances together it will probably be regarded as the most proper interpretation to refer the whole Psalm at once to the Redeemer and to suppose that Paul has used it in strict accordance with its original design. The other difficulties referred to will be considered in the exposition of the passage. The difference between "sacrifice" and "offering" is, that the former refers to "bloody" sacrifices; the latter to "any" oblation made to God - as a thank-offering; an offering of flour, oil, etc.; see the notes on Isa 1:11.
When it is said "sacrifice and offering thou wouldest not," the meaning is not that such oblations were "in no sense" acceptable to God - for as his appointment, and when offered with a sincere heart, they doubtless were; but that they were not as acceptable to him as obedience, and especially as the expression is used here that they could not avail to secure the forgiveness of sins. They were not in their own nature such as was demanded to make an expiation for sin, and hence, a body was prepared for the Messiah by which a more perfect sacrifice could be made. The sentiment here expressed occurs more than once in the Old Testament. Thus, Sa1 15:22. "Behold, to obey is better than sacrifice, and to hearken than the fat of rams," Hos 6:6, "For I desired mercy and not sacrifice; and the knowledge of God more than burnt-offerings;" compare Psa 51:16-17, "For thou desirest not sacrifice, else would I give it; thou delightest not in burnt-offering. The sacrifices of God are a broken spirit." This was an indisputable principle of the Old Testament, though it was much obscured and forgotten in the common estimation among the Jews. In accordance with this principle the Messiah came to render obedience of the highest order, even to such an extent that he was willing to lay down his own life.
But a body hast thou prepared me - This is one of the passages which has caused a difficulty in understanding this quotation from the Psalm. The difficulty is, that it differs from the Hebrew, and that the apostle builds an argument upon it. It is not unusual indeed in the New Testament to make use of the language of the Septuagint even where it varies somewhat from the Hebrew; and where no "argument" is based on such a "passage," there can be no difficulty in such a usage, since it is not uncommon to make use of the language of others to express our own thoughts. But the apostle does not appear to have made such a use of the passage here, but to have applied it in the way of "argument." The argument, indeed, does not rest "wholly," perhaps not "principally," on the fact that a "body had been prepared" for the Messiah; but still this was evidently in the view of the apostle an important consideration, and this is the passage on which the proof of this is based.
The Hebrew Psa 40:6 "Mine ears hast thou opened," or as it is in the margin, "digged." The idea there is, that the ear had been, as it were, excavated, or dug out, so as to be made to hear distinctly; that is, certain truths had been clearly Rev_ealed to the speaker; or perhaps it may mean that he had been made "readily and attentively obedient." Stuart; compare Isa 1:5. "The Lord God hath opened mine ear, and I was not rebellious." In the Psalm, the proper connection would seem to be, that the speaker had been made obedient, or had been so led that he was disposed to do the will of God. This may be expressed by the fact that the ear had been opened so as to be quick to hear, since an indisposition to obey is often expressed by the fact that the ears are "stopped." There is manifestly no allusion here, as has been sometimes supposed, to the custom of boring through the ear of a servant with an awl as a sign that he was willing to remain and serve his master; Exo 21:6; Deu 15:17.
In that case, the outer circle, or rim of the ear was bored through with an awl; here the idea is that of hollowing out, digging, or excavating - a process to make the passage clear, not to pierce the outward ear. The Hebrew in file Psalm the Septuagint translates, "a body hast thou prepared me," and this rendering has been adopted by the apostle. Various ways have been resorted to of explaining the fact that the translators of the Septuagint rendered it in this manner, none of which are entirely free from difficulty. Some critics, as Cappell, Ernesti, and others have endeavored to show that it is probable that the Septuagint reading in Psa 40:6, was - ὠτίον κατηρτίσω μοι ō tion katē rtisō moi - "my ear thou hast prepared;" that is, for obedience. But of this there is no proof, and indeed it is evident that the apostle quoted it as if it were σῶμα sō ma, "body;" see Heb 10:10. It is probably altogether impossible now to explain the reason why the translators of the Septuagint rendered the phrase as they did; and this remark may be extended to many other places of their version. It is to be admitted here, beyond all doubt, whatever consequences may follow:
(1) that their version does not accord with the Hebrew;
(2) that the apostle has quoted their version as it stood, without attempting to correct it;
(3) that his use of the passage is designed, to some extent at least, as "proof" of what he was demonstrating.
The leading idea; the important and essential point in the argument, is, indeed, not that "a body was prepared," but that "he came to do the will of God;" but still it is clear that the apostle meant to lay some stress on the fact that a body had been prepared for the Redeemer. Sacrifice and offering by the bodies of lambs and goats were not what was required, but instead of that the Messiah came to do the will of God by offering a more perfect sacrifice, and in accomplishing that it was necessary that he should be endowed with a body But on what principle the apostle has quoted a passage to prove this which differs from the Hebrew, I confess I cannot see, nor do any of the explanations offered commend themselves as satisfactory. The only circumstances which seem to furnish any relief to the difficulty are these two:
(1) that the "main point" in the argument of the apostle was not that "a body had been prepared," but that the Messiah came to do the "will of God," and that the preparation of a body for that was rather an incidental circumstance; and
(2) that the translation by the Septuagint was not a material departure from the "scope" of the whole Hebrew passage.
The "main" thought - that of doing the will of God in the place of offering sacrifice - was still retained; the opening of the ears, that is, rendering the person attentive and disposed to obey, and the preparing of a body in order to obedience, were not circumstances so unlike as to make it necessary for the apostle to re-translate the whole passage in order to the main end which he had in view. Still, I admit, that these considerations do not seem to me to be wholly satisfactory. Those who are disposed to examine the various opinions which have been entertained of this passage may find them in Kuinoel, in loc., Rosenmuller, Stuart on the Hebrews, Excursus xx., and Kennicott on Psa 40:6. Kennicott supposes that there has been a change in the Hebrew text, and that instead of the present reading - אזנים ‛ aaznaayim - "ears," the reading was אז גוף ‛ aaz guwph - then a body;" and that these words became united by the error of transcribers, and by a slight change then became as the present copies of the Hebrew text stands. This conjecture is ingenious, and if it were ever allowable to follow a "mere" conjecture, I should be disposed to do it here. But there is no authority from mss. for any change, nor do any of the old versions justify it, or agree with this except the Arabic.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: when: Heb 10:7, Heb 1:6; Mat 11:3; Luk 7:19 *Gr.
Sacrifice: Psa 40:6-8, Psa 50:8-23; Isa 1:11; Jer 6:20; Amo 5:21, Amo 5:22
but: Heb 10:10, Heb 2:14, Heb 8:3; Gen 3:15; Isa 7:14; Jer 31:22; Mat 1:20-23; Luk 1:35; Joh 1:14; Gal 4:4; Ti1 3:16; Jo1 4:2, Jo1 4:3; Jo2 1:7
hast thou prepared me: or, thou hast fitted me
Geneva 1599
10:5 (2) Wherefore when he (b) cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a (c) body hast thou prepared me:
(2) A conclusion following those things that went before, and encompassing also the other sacrifices. Seeing that the sacrifices of the law could not do it, therefore Christ speaking of himself as of our High Priest manifested in the flesh, witnesses plainly that God rests not in the sacrifices, but in the obedience of his Son our High Priest, in whose obedience he offered up himself once to his Father for us.
(b) The Son of God is said to come into the world, when he was made man.
(c) It is word for word in the Hebrew text, "You have pierced my ears through" that is, "you have made me obedient and willing to hear".
John Gill
10:5 Wherefore, when he cometh into the world, he saith,.... In Ps 40:7. This was said by David, not of himself, and his own times, for sacrifice and offering were desired and required in his times; nor was he able to do the will of God; so as to fulfil the law, and make void legal sacrifices; nor did he engage as a surety to do this; nor was it written of him in the volume of the book that he should: besides, he speaks of one that was not yet come, though ready to come, when the fulness of time should be up; and who is here spoken of as coming into the world, and who is no other than Jesus Christ; and this is to be understood, not of his coming into Judea, or the temple at Jerusalem; or out of a private, into a public life; nor of his entrance into the world to come, into heaven, into life eternal, as the Targum on Ps 40:7 paraphrases it, after he had done his work on earth, for the other world is never expressed by the world only; nor did Christ go into that to do the will of God, but to sit down there, after he had done it; besides, Christ's entrance into heaven was a going out of the world, and not into it. To which may be added, that this phrase always signifies coming into this terrene world, and intends men's coming into it at their birth; See Gill on Jn 1:9 and must be understood of Christ's incarnation, which was an instance of great love, condescension, and grace; and the, reason of it was to do what the law, and the blood of bulls and goats, could not do. For it follows,
sacrifice and offering thou wouldest not; or didst not desire and delight in, as the word used in Ps 40:6 signifies; meaning not the sacrifices of wicked men, or such as were offered up without faith in Christ; but the ceremonial sacrifices God himself had instituted, and which were offered in the best manner; and that not merely in a comparative sense, as in Hos 6:6 but the meaning is, that God would not have these continue any longer, they being only imposed for a time, and this time being come; nor would he accept of them, as terms, conditions, and causes of righteousness, pardon, peace, and reconciliation; but he willed that his Son should offer himself an offering, and a sacrifice for a sweet smelting savour to him.
But a body hast thou prepared me; or "fitted for me"; a real natural body, which stands for the whole human nature; and is carefully expressed, to show that the human nature is not a person. This was prepared, in the book of God's purposes and decrees, and in the council and covenant of grace; and was curiously formed by the Holy Ghost in time, for the second Person, the Son of God, to clothe himself with, as the Syriac version renders it, "thou hast clothed me with a body"; and that he might dwell in, and in it do the will of God, and perform the work of man's redemption: in Ps 40:6 it is, "mine ears thou hast opened"; digged or bored, the ear being put for the whole body; for if he had not had a body prepared, he could not have had ears opened: besides; the phrase is expressive of Christ's assuming the form of a servant, which was done by his being found in fashion as a man, Phil 2:7 and of his being a voluntary servant, and of his cheerful obedience as such, the opening, or boring of the ear, was a sign, Ex 21:5. And thus by having a true body prepared for him, and a willing mind to offer it up, he became fit for sacrifice.
John Wesley
10:5 When he cometh into the world - In the fortieth psalm the Messiah's coming into the world is represented. It is said, into the world, not into the tabernacle, Heb 9:1; because all the world is interested in his sacrifice. A body hast thou prepared for me - That I may offer up myself. Ps 40:6, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:5 Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."
Wherefore--seeing that a nobler than animal sacrifices was needed to "take away sins."
when he cometh--Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [THOLUCK]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [ALFORD]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with ALFORD'S view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice . . . Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as ALFORD, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [ALFORD].
a body hast thou prepared me--Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [WAHL]. In the Hebrew, Ps 40:6, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (Heb 2:14), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (Heb 10:7, Heb 10:9-10). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (Heb 10:10), as the contrast to "sacrifice and offering" requires; compare also Rom 7:4; Eph 2:16; Col 1:22. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so Job 33:16, Margin; Job 36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); Is 50:5, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to Ex 21:6, but to the true office of the ear--a willing, submissive attention to the voice of God (Is 50:4-5). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (Rom 12:1).
10:610:6: ընդ ողջակէզս եւ ընդ վասն մեղացն ո՛չ հաճեցար։
6 Ողջակէզներ եւ մեղքերի համար արուած զոհեր քեզ հաճելի չեղան[41]: [41] 41. Ղեւտ. 4. 14:
6 Ողջակէզներու ու մեղքի պատարագներու չհաւնեցար’։
ընդ ողջակէզս եւ ընդ վասն մեղացն ոչ հաճեցար:

10:6: ընդ ողջակէզս եւ ընդ վասն մեղացն ո՛չ հաճեցար։
6 Ողջակէզներ եւ մեղքերի համար արուած զոհեր քեզ հաճելի չեղան[41]:
[41] 41. Ղեւտ. 4. 14:
6 Ողջակէզներու ու մեղքի պատարագներու չհաւնեցար’։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Всесожжения и [жертвы] за грех неугодны Тебе.
10:6  ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας.
10:6. ὁλοκαυτώματα ( to-whole-burnings-to ) καὶ ( and ) περὶ ( about ) ἁμαρτίας ( of-an-un-adjusting-along-unto ) οὐκ ( not ) εὐδόκησας . ( thou-goodly-thought-unto )
10:6. holocaustomata et pro peccato non tibi placuitHolocausts for sin did not please thee.
6. In whole burnt offerings and for sin thou hadst no pleasure:
10:6. Holocausts for sin were not pleasing to you.
10:6. In burnt offerings and [sacrifices] for sin thou hast had no pleasure.
In burnt offerings and [sacrifices] for sin thou hast had no pleasure:

6: Всесожжения и [жертвы] за грех неугодны Тебе.
10:6  ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας.
10:6. holocaustomata et pro peccato non tibi placuit
Holocausts for sin did not please thee.
10:6. Holocausts for sin were not pleasing to you.
10:6. In burnt offerings and [sacrifices] for sin thou hast had no pleasure.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: Thou hast had no pleasure - Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honorable.
Albert Barnes: Notes on the Bible - 1834
10:6: In burnt-offerings and sacrifices for sin thou hast had no pleasure - This is not quoted literally from the Psalm, but the sense is retained. The reading there is, "burnt-offering and sin-offering hast thou not required." The quotation by the apostle is taken from the Septuagint, with the change of a single word, which does not materially affect the sense - the word ὀυκ ἐυδόκησας ouk eudokē sas - "ouk eudokesas" - "thou hast no pleasure," instead of ὀυκ ἠθέλησας ouk ē thelē sas - "ouk ethelesas" - "thou dost not will." The idea is, that God had no pleasure in them as compared with obedience. He preferred the latter, and they could not be made to come in the place of it, or to answer the same purpose. When they were performed with a pure heart, he was doubtless pleased with the offering. As used here in reference to the Messiah, the meaning is, that they would not be what was required of "him." Such offerings would not answer the end for which he was sent into the world, for that end was to be accomplished only by his being "obedient unto death."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: burnt: Heb 10:4; Lev. 1:1-6:7
thou: Psa 147:11; Mal 1:10; Mat 3:17; Eph 5:2; Phi 4:18
John Gill
10:6 In burnt offerings and sacrifices for sin,.... Which were the principal kinds of offerings under the law:
thou hast had no pleasure; not only in comparison of moral duties, or spiritual sacrifices, such as those of praise and thanksgiving, Ps 69:30 but so as to accept of the offerers for the sake of them, and smell a sweet savour in them; for these could not satisfy his justice, appease his anger, or expiate sin; and when they were in full force, and offered in the most agreeable manner, they were no otherwise well pleasing to God, than as they were types of, and had respect unto the sacrifice of his Son. In the Hebrew text it is, "thou didst not require, or ask for"; for them, when the time was up that Christ should come into the world.
Robert Jamieson, A. R. Fausset and David Brown
10:6 burnt offerings--Greek, "whole burnt offerings."
thou hast had no pleasure--as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast Mt 3:17.
10:710:7: Յայնժամ ասացի՝ թէ ահա՛ւասիկ եկի. ՚ի ճառս գրոց գրեա՛լ է վասն իմ, առնել զկամս քո Աստուած[4796]։ [4796] Ոմանք. Ասացի՝ եթէ ահաւ՛՛։
7 Այն ժամանակ ասացի, թէ՝ ահա՛ւասիկ եկայ՝ քո կամքը կատարելու, ո՜վ Աստուած (ինչպէս իմ մասին գրուած է օրէնքի գրքում)»:
7 Այն ատեն ըսի. ‘Ահա կու գամ ես (գրքի տոմսի մէջ ինծի համար գրուած է) քու կամքդ ընելու, ո՛վ Աստուած’»։
Յայնժամ ասացի թէ` Ահաւասիկ եկի (ի ճառս գրոց գրեալ է վասն իմ) առնել զկամս քո, Աստուած:

10:7: Յայնժամ ասացի՝ թէ ահա՛ւասիկ եկի. ՚ի ճառս գրոց գրեա՛լ է վասն իմ, առնել զկամս քո Աստուած[4796]։
[4796] Ոմանք. Ասացի՝ եթէ ահաւ՛՛։
7 Այն ժամանակ ասացի, թէ՝ ահա՛ւասիկ եկայ՝ քո կամքը կատարելու, ո՜վ Աստուած (ինչպէս իմ մասին գրուած է օրէնքի գրքում)»:
7 Այն ատեն ըսի. ‘Ահա կու գամ ես (գրքի տոմսի մէջ ինծի համար գրուած է) քու կամքդ ընելու, ո՛վ Աստուած’»։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Тогда Я сказал: вот, иду, [как] в начале книги написано о Мне, исполнить волю Твою, Боже.
10:7  τότε εἶπον, ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου.
10:7. τότε ( To-the-one-which-also ) εἶπον ( I-had-said ," Ἰδοὺ ( Thou-should-have-had-seen ," ἥκω , ( I-arrive ," ἐν ( in ) κεφαλίδι ( unto-a-heading ) βιβλίου ( of-a-paperlet ) γέγραπται ( it-had-come-to-be-scribed ) περὶ ( about ) ἐμοῦ , ( of-ME ," τοῦ ( of-the-one ) ποιῆσαι , ( to-have-done-unto ," ὁ ( the-one ) θεός , ( a-Deity ," τὸ ( to-the-one ) θέλημά ( to-a-determining-to ) σου . ( of-thee )
10:7. tunc dixi ecce venio in capitulo libri scriptum est de me ut faciam Deus voluntatem tuamThen said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
7. Then said I, Lo, I am come ( In the roll of the book it is written of me) To do thy will, O God.
10:7. Then I said, ‘Behold, I draw near.’ At the head of the book, it has been written of me that I should do your will, O God.”
10:7. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Then said I, Lo, I come ( in the volume of the book it is written of me,) to do thy will, O God:

7: Тогда Я сказал: вот, иду, [как] в начале книги написано о Мне, исполнить волю Твою, Боже.
10:7  τότε εἶπον, ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου.
10:7. tunc dixi ecce venio in capitulo libri scriptum est de me ut faciam Deus voluntatem tuam
Then said I: Behold I come: in the head of the book it is written of me: that I should do thy will, O God.
10:7. Then I said, ‘Behold, I draw near.’ At the head of the book, it has been written of me that I should do your will, O God.”
10:7. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified. 15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin.

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, v. 7. God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature--"My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Ps. xl. 6. Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, v. 7-9. When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: "Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, v. 10. Observe, (1.) What is the fountain of all that Christ has done for his people--the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us--by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ (v. 14): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, v. 12, 13. Here observe, 1. To what honour Christ, as man and Mediator, is exalted--to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour--not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour--with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Ps. cx. 1. One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood (v. 15): Whereof the Holy Ghost is a witness. The passage is cited from Jer. xxxi. 31, in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, v. 16. This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more (v. 17), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, v. 18. For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

And now we have gone through the doctrinal part of the epistle, in which we have met with many things dark and difficult to be understood, which we must impute to the weakness and dulness of our own minds. The apostle now proceeds to apply this great doctrine, so as to influence their affections, and direct their practice, setting before them the dignities and duties of the gospel state.
Adam Clarke: Commentary on the Bible - 1831
10:7: In the volume of the book - במגלת ספר bimgillath sepher, "in the roll of the book." Anciently, books were written on skins and rolled up. Among the Romans these were called volumina, from volvo, I roll; and the Pentateuch, in the Jewish synagogues, is still written in this way. There are two wooden rollers; on one they roll on, on the other they roll off, as they proceed in reading. The book mentioned here must be the Pentateuch, or five books of Moses; for in David's time no other part of Divine revelation had been committed to writing. This whole book speaks about Christ, and his accomplishing the will of God; not only in, The seed of the woman shall bruise the head of the serpent, and, In thy seed shall all the nations of the earth be blessed, but in all the sacrifices and sacrificial rites mentioned in the law.
To do thy will - God willed not the sacrifices under the law, but he willed that a human victim of infinite merit should be offered for the redemption of mankind. That there might be such a victim, a body was prepared for the eternal Logos; and in that body he came to do the will of God, that is, to suffer and die for the sins of the world.
Albert Barnes: Notes on the Bible - 1834
10:7: Then said I - "I the Messiah." Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker.
Lo, I come - Come into the world; Heb 10:5. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or stead of them. The time here referred to by the word "then" is when it was manifest that sacrifices and offerings for sin would not answer all the purposes desirable, or when in view of that fact the purpose of the Redeemer is conceived as formed to enter upon a work which would effect what they could not.
In the volume of the book it is written of me - The word rendered here "volume " - κεφαλίς kephalis - means properly "a little head;" and then a knob, and here refers doubtless to the head or knob of the rod on which the Hebrew manuscripts were rolled. Books were usually so written as to be rolled up, and when they were read they were unrolled at one end of the manuscript, and rolled up at the other as fast as they were read; see notes on Luk 4:17. The rods on which they were rolled had small heads, either for the purpose of holding them, or for ornament, and hence, the name head came metaphorically to be given to the roll or volume. But what volume is here intended? And where is that written which is here referred to? If David was the author of the Psalm from which this is quoted Ps. 40, then the book or volume which was then in existence must have been principally, if not entirely, the five books of Moses, and perhaps the books of Job, Joshua, and Judges, with probably a few of the Psalms. It is most natural to understand this of the Pentateuch, or the five books of Moses, as the word "volume" at that time would undoubtedly have most naturally suggested that.
But plainly, this could not refer to David himself, for in what part of the Law of Moses, or in any of the volumes then extant, can a reference of this kind be found to David? There is no promise, no intimation that he would come to "do the will of God" with a view to effect what could not be done by the sacrifices prescribed by the Jewish Law. The reference of the language, therefore, must be to the Messiah - to some place where it is represented that he would come to effect by his obedience what could not be done by the sacrifices and offerings under the Law. But still, in the books of Moses, this language is not literally found, and the meaning must be, that this was the language which was there implied respecting the Messiah; or this was the substance of the description given of him, that he would como to take the place of those sacrifices, and by his obedience unto death would accomplish what they could not do.
They had a reference to him; and it was contemplated in their appointment that their inefficiency would be such that there should be felt a necessity for a higher sacrifice, and when he should come they would all be done away. The whole language of the institution of sacrifices, and of the Mosaic economy, was, that a Saviour would hereafter come to do the will of God in making an atonement for the sin of the world. That there are places in the books of Moses which refer to the Saviour, is expressly affirmed by Christ himself Joh 5:46, and by the apostles (compare Act 26:22, Act 26:3), and that the general spirit of the institutions of Moses had reference to him is abundantly demonstrated in this Epistle. The meaning here is, "I come to do thy will in making an atonement, for no other offering would expiate sin. That I would do this is the language of the Scriptures which predict my coming, and of the whole spirit and design of the ancient dispensation."
To do thy will, O God - This expresses the amount of all that the Redeemer came to do. He came to do the will of God:
(1) by perfect obedience to his Law, and,
(2) by making an atonement for sin - becoming "obedient unto death;" Phi 2:8.
The latter is the principal thought here, for the apostle is showing that sacrifice and offering such as were made under the Law would not put away sin, and that Christ came in contradistinction from them to make a sacrifice that would be efficacious. Everywhere in the Scriptures it is held out as being the "will of God" that such an atonement should be made. There was salvation in no other way, nor was it possible that the race should be saved unless the Redeemer drank that cup of bitter sorrows; see Mat 26:39. We are not to suppose, however, that it was by mere arbitrary will that those sufferings were demanded. There were good reasons for all that the Saviour was to endure, though those reasons are not all made known to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Lo: Heb 10:9, Heb 10:10; Pro 8:31; Joh 4:34, Joh 5:30, Joh 6:38
in: Gen 3:15 *Gr.
John Gill
10:7 Then said I, lo, I come,.... Christ observing that legal sacrifices were not acceptable to God; that there was a body prepared for him; and that it was written of him in the book of God, that he should come; and the time being now come, with a note of attention and admiration, the matter being of great moment and concern, he cheerfully expresses his readiness to come, immediately, without any compulsion, even he himself, and not another.
In the volume of the book it is written of me; in the book of the law, as the, Targum and Kimchi on Ps 40:7 interpret it; and which may design the Bible in general, the whole book of the Scriptures of the Old Testament: so "the book", is used for the whole Bible (r), and it is said (s), all the whole law, that is, all Scripture, is called "a volume"; accordingly there are things written of Christ in all the writings of the Old Testament, in the law, and in the prophets, and in the psalms. Jarchi interprets it of the law of Moses, and so it may design the pentateuch, or the five books of Moses; and there are several places therein, in which it is written of Christ, and particularly in Genesis, the first of these books, and in the head, the beginning, the frontal piece, the first part of that book; namely, Gen 3:15 which may be principally designed. Books were formerly written in rolls of parchment, and hence called volumes; See Gill on Lk 4:17, See Gill on Lk 4:20. The end of his coming is next expressed by him,
to do thy will, O God; which, when he came, he set about with the utmost delight, diligence, and faithfulness, in preaching the Gospel, performing miracles, doing good to the bodies and souls of men, and in finishing the great work of man's redemption, which was the main part of his Father's will he came to do; and which he did, by fulfilling the law in its precept and penalty; by offering himself a sacrifice to God; by suffering death, the death of the cross; by destroying all his and our enemies, and so working out everlasting salvation.
(r) T. Hieros, Megilla, fol. 73. 4. (s) T. Bab. Gittin, fol. 60. 1.
John Wesley
10:7 In the volume of the book - In this very psalm it is written of me. Accordingly I come to do thy will - By the sacrifice of myself.
Robert Jamieson, A. R. Fausset and David Brown
10:7 I come--rather, "I am come" (see on Heb 10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' Mt 5:17; to preach, Mk 1:38; to call sinners to repentance, Lk 5:32; to send a sword and to set men at variance, Mt 10:34-35; I came down from heaven to do the will of Him that sent me, Jn 6:38-39 (so here, Ps 40:7-8); I am sent to the lost sheep of the house of Israel, Mt 15:24; I am come into this world for judgment, Jn 9:39; I am come that they might have life, and might have it more abundantly, Jn 10:10; to save what had been lost, Mt 18:11; to seek and to save that which was lost, Lk 19:10; compare Ti1 1:15; to save men's lives, Lk 9:56; to send fire on the earth, Lk 12:49; to minister, Mt 20:28; as "the Light," Jn 12:46; to bear witness unto the truth, Jn 18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [BENGEL]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (Is 53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [BISHOP PEARSON]. Oblation, intercession, and benediction, are His three priestly offices.
in the volume, &c.--literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, Heb 10:6, but by My death]." This is the written contract of Messiah (compare Neh 9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.
10:810:8: Վերագոյնն ասէ, թէ ընդ զոհս, եւ ընդ պատարագս, եւ ընդ ողջակէզս, եւ ընդ վասն մեղացն ո՛չ հաճեցար, եւ ո՛չ կամեցար, որք ըստ օրինացն մատչէին։
8 Աւելի վերեւ ասում է, թէ՝ «Զոհեր, պատարագներ, ողջակէզներ եւ մեղքերի համար արուած զոհեր քեզ հաճելի չեղան եւ չուզեցիր (բաներ, որոնք ընծայւում էին ըստ օրէնքի)»:
8 Վերը կ’ըսէ. «Զոհ ու ընծայ եւ ողջակէզներ ու մեղքի պատարագներ չուզեցիր ու անոնց չհաւնեցար», որոնք օրէնքին համեմատ կը պատրաստուէին։
Վերագոյնն ասէ թէ` Ընդ զոհս եւ ընդ պատարագս եւ ընդ ողջակէզս եւ ընդ վասն մեղացն ոչ հաճեցար, եւ ոչ կամեցար (որք ըստ օրինացն մատչէին:

10:8: Վերագոյնն ասէ, թէ ընդ զոհս, եւ ընդ պատարագս, եւ ընդ ողջակէզս, եւ ընդ վասն մեղացն ո՛չ հաճեցար, եւ ո՛չ կամեցար, որք ըստ օրինացն մատչէին։
8 Աւելի վերեւ ասում է, թէ՝ «Զոհեր, պատարագներ, ողջակէզներ եւ մեղքերի համար արուած զոհեր քեզ հաճելի չեղան եւ չուզեցիր (բաներ, որոնք ընծայւում էին ըստ օրէնքի)»:
8 Վերը կ’ըսէ. «Զոհ ու ընծայ եւ ողջակէզներ ու մեղքի պատարագներ չուզեցիր ու անոնց չհաւնեցար», որոնք օրէնքին համեմատ կը պատրաստուէին։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Сказав прежде, что 'ни жертвы, ни приношения, ни всесожжений, ни [жертвы] за грех, --которые приносятся по закону, --Ты не восхотел и не благоизволил',
10:8  ἀνώτερον λέγων ὅτι θυσίας καὶ προσφορὰς καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας, αἵτινες κατὰ νόμον προσφέρονται,
10:8. ἀνώτερον (To-more-up-unto-which) λέγων (forthing) ὅτι (to-which-a-one," Θυσίας ( To-surgings-unto ) καὶ ( and ) προσφορὰς ( to-beareeings-toward ) καὶ ( and ) ὁλοκαυτώματα ( to-whole-burnings-to ) καὶ ( and ) περὶ ( about ) ἁμαρτίας ( of-an-un-adjusting-along-unto ) οὐκ ( not ) ἠθέλησας ( thou-determined ) οὐδὲ ( not-moreover ) εὐδόκησας , ( thou-goodly-thought-unto ,"αἵτινες (which-ones) κατὰ (down) νόμον (to-a-parcelee) προσφέρονται, (they-be-beared-toward,"
10:8. superius dicens quia hostias et oblationes et holocaustomata et pro peccato noluisti nec placita sunt tibi quae secundum legem offerunturIn saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
8. Saying above, Sacrifices and offerings and whole burnt offerings and for sin thou wouldest not, neither hadst pleasure therein ( the which are offered according to the law),
10:8. In the above, by saying, “Sacrifices, and oblations, and holocausts for sin, you did not want, nor are those things pleasing to you, which are offered according to the law;
10:8. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law;
Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law:

8: Сказав прежде, что 'ни жертвы, ни приношения, ни всесожжений, ни [жертвы] за грех, --которые приносятся по закону, --Ты не восхотел и не благоизволил',
10:8  ἀνώτερον λέγων ὅτι θυσίας καὶ προσφορὰς καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας, αἵτινες κατὰ νόμον προσφέρονται,
10:8. superius dicens quia hostias et oblationes et holocaustomata et pro peccato noluisti nec placita sunt tibi quae secundum legem offeruntur
In saying before, Sacrifices, and oblations, and holocausts for sin thou wouldest not, neither are they pleasing to thee, which are offered according to the law.
10:8. In the above, by saying, “Sacrifices, and oblations, and holocausts for sin, you did not want, nor are those things pleasing to you, which are offered according to the law;
10:8. Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: "Не Христос положил конец жертвам, но сначала они были отменены, а потом уже Он пришел... Он ожидал, пока жертвы обличатся сами собою, и тогда уже пришел... Здесь апостол нисколько не обвиняет приносивших, показывая, что Бог не принимает жертв не за пороки их (как сказал он в другом месте), но потому, что наконец раскрылась недостаточность самого дела и обнаружилось, что оно не имеет никакой силы и уже неблаговременно" (Злат.). - "Отменяет первое, чтобы постановить второе..." - второе - в противоположность множеству жертв - установлено единократным принесением Иисусом Христом себя в жертву; впрочем, главная мысль здесь не в том, что первое и что второе, а в том, чего воля Божия желает и чего не желает.
Albert Barnes: Notes on the Bible - 1834
10:8: Above when he said - That is, the Messiah. The word "above" refers here to the former part of the quotation. That is, "having in the former part of what was quoted said that God did not require sacrifices, in the latter part he says that he came to do the will of God in the place of them."
Sacrifice and offering, and burnt-offerings ... - These words are not all used in the Psalm from which the apostle quotes, but the idea is, that the specification there included all kinds of offerings. The apostle dwells upon it because it was important to show that the same remark applied to all the sacrifices which could be offered by man. When the Redeemer made the observation about the inefficacy of sacrifices, he meant that there was none of them which would be sufficient to take away sin.
John Gill
10:8 Above when he said, .... In the afore cited place, Ps 40:7
Sacrifice and offering, and burnt offerings, and offering for sin thou wouldst not, neither hadst pleasure therein; this is a recapitulation of what is before said; and all kind of sacrifices are mentioned, to show that they are all imperfect, and insufficient, and are abolished; and the abrogation of them is expressed in the strongest terms, as that God would not have them, and that he took no pleasure in them:
which are offered by the law; according as that directs and enjoins: this clause is added, to distinguish these sacrifices from spiritual ones, under the Gospel dispensation, and which are well pleasing to God; and to prevent an objection against the abolition of them, taken from hence, that they are according to the law; and yet, notwithstanding this, God will not have them, nor accept of them.
John Wesley
10:8 Above when he said, Sacrifice thou hast not chosen - That is, when the Psalmist pronounced those words in his name.
Robert Jamieson, A. R. Fausset and David Brown
10:8 he--Christ.
Sacrifice, &c.--The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, Heb 10:5-6, in contrast to the sacrifice of Christ with which God was well pleased.
10:910:9: Ապա ասէ. Ահա՛ւասիկ գամ առնել զկամս քո Աստուած։ Մերժէ զառաջինն, զի զերկրո՛րդն հաստատեսցէ.
9 Ապա ասում է. «Ահա՛ւասիկ գալիս եմ քո կամքը կատարելու, ո՜վ Աստուած»: Հերքում է առաջինը, որ հաստատի երկրորդը:
9 Ետքը կ’ըսէ. «Ահա կու գամ ես քու կամքդ ընելու, ո՛վ Աստուած»։ Առաջինը կը հերքէ, որպէս զի երկրորդը հաստատէ։
Ապա ասէ. Ահաւասիկ գամ առնել զկամս քո, Աստուած: Մերժէ զառաջինն զի զերկրորդն հաստատեսցէ:

10:9: Ապա ասէ. Ահա՛ւասիկ գամ առնել զկամս քո Աստուած։ Մերժէ զառաջինն, զի զերկրո՛րդն հաստատեսցէ.
9 Ապա ասում է. «Ահա՛ւասիկ գալիս եմ քո կամքը կատարելու, ո՜վ Աստուած»: Հերքում է առաջինը, որ հաստատի երկրորդը:
9 Ետքը կ’ըսէ. «Ահա կու գամ ես քու կամքդ ընելու, ո՛վ Աստուած»։ Առաջինը կը հերքէ, որպէս զի երկրորդը հաստատէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: потом прибавил: 'вот, иду исполнить волю Твою, Боже'. Отменяет первое, чтобы постановить второе.
10:9  τότε εἴρηκεν, ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ·
10:9. τότε ( to-the-one-which-also ) εἴρηκεν (it-had-come-to-utter-unto," Ἰδοὺ ( Thou-should-have-had-seen ," ἥκω ( I-arrive ) τοῦ ( of-the-one ) ποιῆσαι ( to-have-done-unto ) τὸ ( to-the-one ) θέλημά ( to-a-determining-to ) σου : ( of-thee ) ἀναιρεῖ (it-lifteth-up-unto) τὸ (to-the-one) πρῶτον (to-most-before) ἵνα (so) τὸ (to-the-one) δεύτερον (to-second) στήσῃ. (it-might-have-stood)
10:9. tunc dixit ecce venio ut faciam Deus voluntatem tuam aufert primum ut sequens statuatThen said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
9. then hath he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second.
10:9. then I said, ‘Behold, I have come to do your will, O God,’ ” he takes away the first, so that he may establish what follows.
10:9. Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second:

9: потом прибавил: 'вот, иду исполнить волю Твою, Боже'. Отменяет первое, чтобы постановить второе.
10:9  τότε εἴρηκεν, ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ·
10:9. tunc dixit ecce venio ut faciam Deus voluntatem tuam aufert primum ut sequens statuat
Then said I: Behold, I come to do thy will, O God: He taketh away the first, that he may establish that which followeth.
10:9. then I said, ‘Behold, I have come to do your will, O God,’ ” he takes away the first, so that he may establish what follows.
10:9. Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: He taketh away the first - The offerings, sacrifices, burnt-offerings, and sacrifices for sin, which were prescribed by the law.
That he may establish the second - The offering of the body of Jesus once for all. It will make little odds in the meaning if we say, he taketh away the first covenant, that he may establish the second covenant; he takes away the first dispensation, that he may establish the second; he takes away the law, that he may establish the Gospel. In all these cases the sense is nearly the same: I prefer the first.
Albert Barnes: Notes on the Bible - 1834
10:9: Then said he - In another part of the passage quoted. When he had said that no offering which man could make would avail, then he said that he would come himself.
He taketh away the first - The word "first" here refers to sacrifices and offerings. He takes them away; that is, he shows that they are of no value in removing sin. He states their inefficacy, and declares his purpose to abolish them.
That he may establish the second - To wit, the doing of the will of God. The two stand in contrast with each other, and he shows the inefficacy of the former, in order that the necessity for his coming to do the will of God may be fully seen. If they had been efficacious, there would have been no need of his coming to make an atonement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Lo: Heb 9:11-14
He taketh: Heb 7:18, Heb 7:19, Heb 8:7-13, Heb 12:27, Heb 12:28
Geneva 1599
10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the (d) first, that he may establish the second.
(d) That is, the sacrifices, to establish the second, that is, the will of God.
John Gill
10:9 Then said he, lo, I come to do thy will, O God,.... See Gill on Heb 10:7.
he taketh away the first, that he may establish the second; the sense is, either that God has taken away, and abolished the law, that he might establish the Gospel; or he has caused the first covenant to vanish away, that place might be found for the second, or new covenant; or he has changed and abrogated the priesthood of Aaron, that he might confirm the unchangeable priesthood of Christ; or rather he has taken away that which was first spoken of in the above citation, namely, sacrifice, offering, burnt offerings, and sin offerings; these he has removed and rejected as insignificant and useless, that he might establish what is mentioned in the second place; namely, the will of God, which is no other than the sacrifice of Christ, offered up according to the will of God, and by which his will is done.
John Wesley
10:9 Then said he - in that very instant he subjoined. Lo, I come to do Thy will - To offer a more acceptable sacrifice; and by this very act he taketh away the legal, that he may establish the evangelical, dispensation.
Robert Jamieson, A. R. Fausset and David Brown
10:9 Then said he--"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).
I come--"I am come."
taketh away--"sets aside the first," namely, "the legal system of sacrifices" which God wills not.
the second--"the will of God" (Heb 10:7, Heb 10:9) that Christ should redeem us by His self-sacrifice.
10:1010:10: որով կամօք եւ մե՛ք սրբեցաք՝ ՚ի ձեռն պատարագի մարմնոյն Յիսուսի Քրիստոսի մի անգամ[4797]։ [4797] Ոմանք. Որով կամօքն եւ։
10 Այդ կամքով էլ մենք սրբուեցինք Յիսուս Քրիստոսի մարմնի մէկընդմիշտ պատարագումով:
10 Անոր կամքով մենք ալ սրբուեցանք՝ Յիսուս Քրիստոսին մարմնին մէկ անգամ պատարագուելովը։
որով կամօք եւ մեք սրբեցաք ի ձեռն պատարագի մարմնոյն Յիսուսի Քրիստոսի մի անգամ:

10:10: որով կամօք եւ մե՛ք սրբեցաք՝ ՚ի ձեռն պատարագի մարմնոյն Յիսուսի Քրիստոսի մի անգամ[4797]։
[4797] Ոմանք. Որով կամօքն եւ։
10 Այդ կամքով էլ մենք սրբուեցինք Յիսուս Քրիստոսի մարմնի մէկընդմիշտ պատարագումով:
10 Անոր կամքով մենք ալ սրբուեցանք՝ Յիսուս Քրիստոսին մարմնին մէկ անգամ պատարագուելովը։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: По сей-то воле освящены мы единократным принесением тела Иисуса Христа.
10:10  ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος ἰησοῦ χριστοῦ ἐφάπαξ.
10:10. ἐν (In) ᾧ (unto-which) θελήματι ( unto-a-determining-to ) ἡγιασμένοι ( having-had-come-to-be-hallowed-to ) ἐσμὲν (we-be) διὰ (through) τῆς (of-the-one) προσφορᾶς ( of-a-beareeing-toward ) τοῦ (of-the-one) σώματος ( of-a-body ) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐφάπαξ. (upon-once)
10:10. in qua voluntate sanctificati sumus per oblationem corporis Christi Iesu in semelIn the which will, we are sanctified by the oblation of the body of Jesus Christ once.
10. By which will we have been sanctified through the offering of the body of Jesus Christ once for all.
10:10. For by this will, we have been sanctified, through the one time oblation of the body of Jesus Christ.
10:10. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
By the which will we are sanctified through the offering of the body of Jesus Christ once:

10: По сей-то воле освящены мы единократным принесением тела Иисуса Христа.
10:10  ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος ἰησοῦ χριστοῦ ἐφάπαξ.
10:10. in qua voluntate sanctificati sumus per oblationem corporis Christi Iesu in semel
In the which will, we are sanctified by the oblation of the body of Jesus Christ once.
10:10. For by this will, we have been sanctified, through the one time oblation of the body of Jesus Christ.
10:10. By the which will we are sanctified through the offering of the body of Jesus Christ once [for all].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Здесь апостол иным образом доказывает, что не жертвы очищают людей, а воля Божия. Итак, ужели же на приношение жертв нет воли Божией? Но удивительно ли, что теперь нет на это воли Божией, если и вначале не было на то воли Его? "Кто бо, говорит, изыска сия от рук ваших (Ис 1:12)?" Почему же Он Сам учредил жертвоприношения? По снисхождению" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:10: By the which will we are sanctified - Closing in with this so solemnly declared Will of God, that there is no name given under heaven among men, by which we can be saved, but Jesus the Christ, we believe in him, find redemption in his blood, and are sanctified unto God through the sacrificial offering of his body.
1. Hence we see that the sovereign Will of God is, that Jesus should be incarnated; that he should suffer and die, or, in the apostle's words, taste death for every man; that all should believe on him, and be saved from their sins: for this is the Will of God, our sanctification.
2. And as the apostle grounds this on the words of the psalm, we see that it is the Will of God that that system shall end; for as the essence of it is contained in its sacrifices, and God says he will not have these, and has prepared the Messiah to do his will, i.e. to die for men, hence it necessarily follows, from the psalmist himself, that the introduction of the Messiah into the world is the abolition of the law, and that his sacrifice is that which shall last for ever.
Albert Barnes: Notes on the Bible - 1834
10:10: By the which will - That is, by his obeying God in the manner specified. It is in virtue of his obedience that we are sanctified. The apostle immediately specifies what he means, and furnishes the key to his whole argument, when he says that it was "through the offering of the body of Jesus Christ." It was not merely his doing the will of God in general, but it was the specific thing of offering his body in the place of the Jewish sacrifices; compare Phi 2:8. Whatever part his personal obedience had in our salvation, yet the particular thing here specified is, that it was his doing the will of God by offering himself as a sacrifice for sin that was the means of our sanctification.
We are sanctified - We are made holy. The word here is not confined to the specific work which is commonly called sanctification - or the process of making the soul holy after it is renewed, but it includes everything by which we are made holy in the sight of God. It embraces, therefore, justification and regeneration as well as what is commonly known as sanctification. The idea is, that whatever there is in our hearts which is holy, or whatever influences are brought to bear upon us to make us holy, is all to be traced to the fact that the Redeemer became obedient unto death, and was willing to offer his body as a sacrifice for sin.
Through the offering of the body - As a sacrifice. A body just adapted to such a purpose had been prepared for him; Heb 10:5. It was perfectly holy; it was so organized as to be keenly sensitive to suffering; it was the dwelling-place of the incarnate Deity.
Once for all - In the sense that it is not to be offered again; see the notes on Heb 9:28. This ideals repeated here because it was very important to be clearly understood in order to show the contrast between the offering made by Christ, and those made under the Law. The object of the apostle is to exalt the sacrifice made by him above those made by the Jewish high priests. This he does by showing that such was the efficacy of the atonement made by him that it did not need to be repeated; the sacrifices made by them, however, were to be renewed every year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: we: Heb 2:11, Heb 13:12; Zac 13:1; Joh 17:19, Joh 19:34; Co1 1:30, Co1 6:11; Jo1 5:6
the offering: Heb 10:5, Heb 10:12, Heb 10:14, Heb 10:20, Heb 9:12, Heb 9:26, Heb 9:28
John Gill
10:10 By the which will we are sanctified,.... That is, by the sacrifice of Christ, which was willingly offered up by himself, and was according to the will of God; it was his will of purpose that Christ should be crucified and slain; and it was his will of command, that he should lay down his life for his people; and it was grateful and well pleasing to him, that his soul should be made an offering for sin; and that for this reason, because hereby the people of God are sanctified, their sins are perfectly expiated, the full pardon of them is procured, their persons are completely justified from sin, and their consciences purged from it: even
through the offering of the body of Jesus Christ once for all; this is said, not to the exclusion of his soul; it designs his whole human nature, and that as in union with his divine person; and is particularly mentioned, in allusion to the legal sacrifices, the bodies of slain beasts, which were types of him, and with a reference to his Father's preparation of a body for him, for this purpose, Heb 10:5. Moreover, his obedience to his Father's will was chiefly seen in his body; this was offered upon the cross; and his blood, which atones for sin, and cleanses from it, was shed out of it: and this oblation was "once for all"; which gives it the preference to Levitical sacrifices; destroys the Socinian notion of Christ's continual offering himself in heaven; and confutes the error of the Popish mass, or of the offering of Christ's body in it.
John Wesley
10:10 By which will - Of God, done and suffered by Christ. We are sanctified - Cleansed from guilt, and consecrated to God.
Robert Jamieson, A. R. Fausset and David Brown
10:10 By--Greek, "In." So "in," and "through," occur in the same sentence, 1Pet 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 1Pet 1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in, Eph 1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering . . . of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.
are sanctified--once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," Heb 10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to.
the body--"prepared" for Him by the Father (Heb 10:5). As the atonement, or reconciliation, is by the blood of Christ (Lev 17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (Col 1:22). ALFORD quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood."
once for all-- (Heb 7:27; Heb 9:12, Heb 9:26, Heb 9:28; Heb 10:12, Heb 10:14).
10:1110:11: Եւ ամենայն քահանայապետ կայ հանապազո՛րդ ՚ի պաշտաման. եւ զնո՛յն պատարագս մատուցանէ բազո՛ւմ անգամ, որք ո՛չ երբէք կարօղ են բառնալ զմեղս.
11 Եւ ամէն մի քահանայապետ ամէն օր կանգնում է պաշտամունք մատուցելու համար եւ շատ անգամ է մատուցում նոյն զոհերը, որոնք երբեք չեն կարող մեղքերը վերացնել:
11 Ամէն քահանայ ամէն օր իր պաշտօնին մէջ կը կենայ եւ նոյն զոհերը շատ անգամ կը մատուցանէ, որոնք երբեք չեն կրնար մեղքերը ջնջել.
Եւ ամենայն քահանայապետ կայ հանապազորդ ի պաշտաման, եւ զնոյն պատարագս մատուցանէ բազում անգամ, որք ոչ երբեք կարող են բառնալ զմեղս:

10:11: Եւ ամենայն քահանայապետ կայ հանապազո՛րդ ՚ի պաշտաման. եւ զնո՛յն պատարագս մատուցանէ բազո՛ւմ անգամ, որք ո՛չ երբէք կարօղ են բառնալ զմեղս.
11 Եւ ամէն մի քահանայապետ ամէն օր կանգնում է պաշտամունք մատուցելու համար եւ շատ անգամ է մատուցում նոյն զոհերը, որոնք երբեք չեն կարող մեղքերը վերացնել:
11 Ամէն քահանայ ամէն օր իր պաշտօնին մէջ կը կենայ եւ նոյն զոհերը շատ անգամ կը մատուցանէ, որոնք երբեք չեն կրնար մեղքերը ջնջել.
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: И всякий священник ежедневно стоит в служении, и многократно приносит одни и те же жертвы, которые никогда не могут истребить грехов.
10:11  καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ᾽ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας.
10:11. Καὶ (And) πᾶς (all) μὲν (indeed) ἱερεὺς (a-sacreder-of) ἕστηκεν (it-had-come-to-stand) καθ' (down) ἡμέραν (to-a-day) λειτουργῶν (public-working-unto) καὶ (and) τὰς (to-the-ones) αὐτὰς (to-them) πολλάκις (much-oft) προσφέρων (bearing-toward) θυσίας, (to-surgings-unto,"αἵτινες (which-ones) οὐδέποτε (not-moreover-whither-also) δύνανται ( they-ableth ) περιελεῖν (to-have-had-sectioned-about) ἁμαρτίας. (to-un-adjustings-along-unto)
10:11. et omnis quidem sacerdos praesto est cotidie ministrans et easdem saepe offerens hostias quae numquam possunt auferre peccataAnd every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
11. And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins:
10:11. And certainly, every priest stands by, ministering daily, and frequently offering the same sacrifices, which are never able to take away sins.
10:11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

11: И всякий священник ежедневно стоит в служении, и многократно приносит одни и те же жертвы, которые никогда не могут истребить грехов.
10:11  καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ᾽ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας.
10:11. et omnis quidem sacerdos praesto est cotidie ministrans et easdem saepe offerens hostias quae numquam possunt auferre peccata
And every priest indeed standeth daily ministering and often offering the same sacrifices which can never take away sins.
10:11. And certainly, every priest stands by, ministering daily, and frequently offering the same sacrifices, which are never able to take away sins.
10:11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ни самые постоянные (ежедневные) жертвоприношения, ни разнообразие их, при наличности законных жертвоприносителей, никогда не могут уничтожить греха. И это, можно сказать, самое ужаснейшее для чтителей ветхозаветных учреждений утверждение почти ничем не обосновывается. Очевидно, оно ставится на вид как общеизвестное, всеми и каждым испытанное. Видя постоянные опыты бесплодности жертв, евреи должны были потерять надежду на спасение через жертвы. Совсем иного характера и силы жертва Христова (12-18: ст.). Совершив ее однажды, Он воссел одесную Бога, следствием чего является прощение грехов и ненужность новых жертв. В удостоверение этого (кроме свидетельства Духа Божия) указывается на покорение Мессии всех врагов Его (Пс 2:8; ср. Eвp 1:13) и на то духовное претворение верующих, о котором пророчествовал Иеремия (XXX:31-34; ср. Евр 8:10-12).
Adam Clarke: Commentary on the Bible - 1831
10:11: Every priest standeth - The office of the Jewish priest is here compared with the office of our High Priest. The Jewish priest stands daily at the altar, like a servant ministering, repeating the same sacrifices; our High Priest offered himself once for all, and sat down at the right hand of God, as the only-begotten Son and Heir of all things, Heb 10:12. This continual offering argued the imperfection of the sacrifices. Our Lord's once offering, proves his was complete.
Albert Barnes: Notes on the Bible - 1834
10:11: And every priest standeth daily ministering - That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (notes on Luk 1:5), but that this was done each day, and that every priest was to take his regular place in doing it; Num 28:3. The object of the apostle is to prove that under the Jewish economy sacrifices were repeated constantly, showing their imperfection, but that under the Christian economy the great sacrifice had been offered once, which was sufficient for all.
And offering oftentimes the same sacrifices - The same sacrifices were offered morning and evening every day.
Which can never take away sins - notes, Heb 9:9; Heb 10:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: daily: Heb 7:27; Exo 29:38, Exo 29:39; Num 28:3, Num 28:24, Num 29:6; Eze 45:4; Dan 8:11, Dan 9:21, Dan 9:27; Dan 11:31, Dan 12:11; Luk 1:9, Luk 1:10
which: Heb 10:4; Psa 50:8-13; Isa 1:11
Geneva 1599
10:11 (3) And every priest standeth (e) daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
(3) A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.
(e) At the altar.
John Gill
10:11 And every priest standeth daily ministering,.... The Alexandrian copy, one of Stephens's, the Complutensian edition, the Syriac and Ethiopic versions, read, "every high priest"; who might minister daily, if he would; but since the daily sacrifice was generally offered by the common priests, these are rather designed. The apostle passes from the anniversary sacrifices offered by the high priest on the day of atonement, having shown the insufficiency and imperfection of them, to the lambs of the daily sacrifice, which were offered morning and evening, and whatsoever else might be daily offered on other accounts; and which he also shows are equally ineffectual to take away sin; almost every word he uses shows the imperfection of the priesthood of Aaron, and serves to illustrate the priesthood of Christ. When he says "every priest", it supposes there were more than one, as indeed there were many, not only in succession to one another, but together, having different parts of service to perform; and everyone of them "standeth" at the altar, showing that his work was not done; and the present tense is used, because sacrifice in fact had not ceased at the writing of this epistle, though of right it ought to have done; and he stood "daily ministering"; every day, and sometimes often in a day, and always morning and night, Ex 29:38 The priest always stood to minister, Deut 18:5. Hence the Jews say (t), there is no ministration or service, , "but standing"; and perhaps some reference may be had to the "stations" (u), or stationary men, who were always upon the spot at Jerusalem, to offer for such as were at a distance.
And offering oftentimes the same sacrifices; as a lamb in the morning, and another at evening; and if it was a burnt offering, or a sin offering, or an offering for the purification of a woman, or for the cleansing of the leper, they were always the same: and this frequent offering, and the offering of the same things, show that they were such
which can never take away sins; for notwithstanding these many and repeated offerings, even the sins of Old Testament saints remained to be atoned for by Christ; see Rom 3:25.
(t) Jarchi in Deut. xviii. 5. Maimon. Biath Hamikdash, c. 5. sect. 16. (u) Misn. Taanith, c. 4. sect. 2.
John Wesley
10:11 Every priest standeth - As a servant in an humble posture.
Robert Jamieson, A. R. Fausset and David Brown
10:11 And--a new point of contrast; the frequent repetition of the sacrifices.
priest--The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (Heb 7:27).
standeth--the attitude of one ministering; in contrast to "sat down on the right hand of God," Heb 10:12, said of Christ; the posture of one being ministered to as a king.
which--Greek, "the which," that is, of such a kind as.
take away--utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on Heb 10:4); but entirely to strip off one's guilt they never could.
10:1210:12: իսկ սա՝ զմի՛ն վասն մեղաց մատոյց պատարագ. եւ մշտնջենաւո՛ր նստաւ ընդ աջմէ Աստուծոյ.
12 Իսկ Յիսուս միայն մէ՛կ պատարագ մատուցեց մեղքերի համար եւ մշտնջենապէս նստեց Աստծու աջ կողմում.
12 Բայց ասիկա մէկ զոհ մատուցանելով մեղքերու համար, մշտնջենապէս Աստուծոյ աջ կողմը նստաւ
իսկ սա զմին վասն մեղաց մատոյց պատարագ, եւ մշտնջենաւոր նստաւ ընդ աջմէ Աստուծոյ:

10:12: իսկ սա՝ զմի՛ն վասն մեղաց մատոյց պատարագ. եւ մշտնջենաւո՛ր նստաւ ընդ աջմէ Աստուծոյ.
12 Իսկ Յիսուս միայն մէ՛կ պատարագ մատուցեց մեղքերի համար եւ մշտնջենապէս նստեց Աստծու աջ կողմում.
12 Բայց ասիկա մէկ զոհ մատուցանելով մեղքերու համար, մշտնջենապէս Աստուծոյ աջ կողմը նստաւ
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Он же, принеся одну жертву за грехи, навсегда воссел одесную Бога,
10:12  οὖτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ,
10:12. οὗτος (Unto-the-one-this) δὲ (moreover) μίαν (to-one) ὑπὲρ (over) ἁμαρτιῶν (of-un-adjustings-along-unto) προσενέγκας (having-beared-toward) θυσίαν (to-a-surging-unto) εἰς (into) τὸ (to-the-one) διηνεκὲς (to-beared-through) ἐκάθισεν ( it-sat-down-to ) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"
10:12. hic autem unam pro peccatis offerens hostiam in sempiternum sedit in dextera DeiBut this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
10:12. But this man, offering one sacrifice for sins, sits at the right hand of God forever,
10:12. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God:

12: Он же, принеся одну жертву за грехи, навсегда воссел одесную Бога,
10:12  οὖτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ,
10:12. hic autem unam pro peccatis offerens hostiam in sempiternum sedit in dextera Dei
But this man, offering one sacrifice for sins, for ever sitteth on the right hand of God,
10:12. But this man, offering one sacrifice for sins, sits at the right hand of God forever,
10:12. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Сидение одесную Бога противополагается стоянию. Стоять свойственно служащему; следовательно, сидеть свойственно Тому, Кому служат.
Albert Barnes: Notes on the Bible - 1834
10:12: But this man - The Lord Jesus. The word "man" is not in the original here. The Greek is literally "but this;" to wit, this priest. The apostle does not state here whether he was a man, or a being of a higher order. He merely mentions him as a priest in contradistinction from the Jewish priests.
After he had offered one sacrifice for sins - By dying on the cross. This he did but once; this could not be repeated; and need not be repeated, for it was sufficient for the sins of the world.
For ever sat down - That is, he sat down then to return no more for the purpose of offering sacrifice for sin. He will no more submit himself to scenes of suffering and death to expiate human guilt.
On the right hand of God - see the notes on Mar 16:19; compare the notes on Eph 1:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Heb 1:3, Heb 8:1, Heb 9:12; Act 2:33, Act 2:34; Rom 8:34; Col 3:1
John Gill
10:12 But this man,.... Jesus Christ, for he is a man, though not a mere man; or this great high priest, who came to do the will of God, and whose body was offered once for all:
after he had offered one sacrifice for sins; the sacrifice of himself, body and soul, and this but once:
for ever sat down on the right hand of God; as having done his work effectually, and that with acceptance; and therefore is placed as a token of honour at the right hand of God, where he sits enjoying rest, ease, and pleasure, and that for ever; all which is opposed to the priests under the law; they were many, he but one; they offered many sacrifices, he but one; they offered theirs often, every day, he but once; they stood ministering, he sat down; his sacrifice being effectual to take away sin, when theirs was not.
John Wesley
10:12 But he - The virtue of whose one sacrifice remains for ever. Sat down - As a son, in majesty and honour.
Robert Jamieson, A. R. Fausset and David Brown
10:12 this man--emphatic (Heb 3:3).
for ever--joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare Heb 10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [BENGEL]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (Heb 9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (Heb 10:2, Heb 10:18). Heb 10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on Heb 9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (Heb 10:11). Also, 1Cor 15:25, 1Cor 15:28, agrees with Heb 10:12-13, taken as English Version, not joining, as ALFORD does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.
10:1310:13: եւ այսուհետեւ ակն ունի՝ մինչեւ դիցի՛ն թշնամիք իւր ՚ի ներքոյ ոտից իւրոց։
13 եւ այնուհետեւ սպասում է, մինչեւ որ իր թշնամիները դրուեն իր ոտքերի ներքոյ.
13 Եւ անկէ յետոյ կը սպասէ, մինչեւ իր թշնամիները իր ոտքերուն պատուանդան դրուին։
եւ այսուհետեւ ակն ունի, մինչեւ դիցին թշնամիք իւր ի ներքոյ ոտից իւրոց:

10:13: եւ այսուհետեւ ակն ունի՝ մինչեւ դիցի՛ն թշնամիք իւր ՚ի ներքոյ ոտից իւրոց։
13 եւ այնուհետեւ սպասում է, մինչեւ որ իր թշնամիները դրուեն իր ոտքերի ներքոյ.
13 Եւ անկէ յետոյ կը սպասէ, մինչեւ իր թշնամիները իր ոտքերուն պատուանդան դրուին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: ожидая затем, доколе враги Его будут положены в подножие ног Его.
10:13  τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ·
10:13. τὸ (to-the-one) λοιπὸν (to-remaindered) ἐκδεχόμενος ( receiving-out ) ἕως ( unto-if-which ) τεθῶσιν ( they-might-have-been-placed ) οἱ ( the-ones ) ἐχθροὶ ( en-emnitied ) αὐτοῦ ( of-it ) ὑποπόδιον ( to-an-under-footlet ) τῶν ( of-the-ones ) ποδῶν ( of-feet ) αὐτοῦ , ( of-it ,"
10:13. de cetero expectans donec ponantur inimici eius scabillum pedum eiusFrom henceforth expecting until his enemies be made his footstool.
13. from henceforth expecting till his enemies be made the footstool of his feet.
10:13. awaiting that time when his enemies will be made his footstool.
10:13. From henceforth expecting till his enemies be made his footstool.
From henceforth expecting till his enemies be made his footstool:

13: ожидая затем, доколе враги Его будут положены в подножие ног Его.
10:13  τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ·
10:13. de cetero expectans donec ponantur inimici eius scabillum pedum eius
From henceforth expecting until his enemies be made his footstool.
10:13. awaiting that time when his enemies will be made his footstool.
10:13. From henceforth expecting till his enemies be made his footstool.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Эта вставка о покорении Христу всех врагов Его необходима как противоположение мыслям о страданиях Иисуса Христа, так смущавших многих, особенно из числа евреев, из которых еще при жизни Иисуса Христа многие не могли примириться с мыслью о незнатном происхождении, а тем более о страданиях Мессии (ср. Евр 2:8; 1Кор.15:25).
Adam Clarke: Commentary on the Bible - 1831
10:13: Till his enemies be made his footstool - Till all that oppose his high priesthood and sacrificial offering shall be defeated, routed, and confounded; and acknowledge, in their punishment, the supremacy of his power as universal and eternal King, who refused to receive him as their atoning and sanctifying Priest. There is also an oblique reference here to the destruction of the Jews, which was then at hand; for Christ was about to take away the second with an overwhelming flood of desolations.
Albert Barnes: Notes on the Bible - 1834
10:13: From henceforth expecting - Or waiting. He waits there until this shall be accomplished according to the promise made to him that all things shall be subdued under him; see the notes on Co1 15:25-27.
Till his enemies - There is an allusion here to Psa 110:1, where it is said, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." The enemies of the Redeemer are Satan, the wicked of the earth, and all the evil passions of the heart. The idea is, that all things are yet to be made subject to his will - either by a cheerful and cordial submission to his authority, or by being crushed beneath his power. The Redeemer, having performed his great work of redemption by giving himself as a sacrifice on the cross, is represented now as calmly waiting until this glorious triumph is achieved, and this promise is fulfilled. We are not to suppose that he is inactive, or that he takes no share in the agency by which this is to be done. but the meaning is, that he looks to the certain fulfillment of the promise.
His footstool - That is, they shall be thoroughly and completely subdued. The same idea is expressed in Co1 15:25, by saying that all his enemies shall be put under his feet. The language arose from the custom of conquerors in putting their feet on the necks of their enemies, as a symbol of subjection; see Jos 10:24; notes, Isa 26:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: Heb 1:13; Psa 110:1; Dan 2:44; Mat 22:44; Mar 12:36; Luk 20:43; Act 2:35; Co1 15:25
Geneva 1599
10:13 (4) From henceforth expecting till his enemies be made his footstool.
(4) He prevents a private objection, that is, that yet nonetheless we are subject to sin and death, to which the apostle answers, that the full effect of Christ's power has not yet shown itself, but shall eventually appear when he will at once put to flight all his enemies, with whom we still struggle.
John Gill
10:13 From henceforth expecting,.... According to God's promise and declaration to him, Ps 110:1.
Till his enemies be made his footstool; see Gill on Heb 1:13.
John Wesley
10:13 Ps 110:1.
Robert Jamieson, A. R. Fausset and David Brown
10:13 expecting--"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (Heb 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Ps 110:1. This agrees with 1Cor 15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (Ps 110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (Rev. 19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.
be made his footstool--literally, "be placed (rendered) footstool of His feet."
his enemies--Satan and Death, whose strength consists in "sin"; this being taken away (Heb 10:12), the power of the foes is taken away, and their destruction necessarily follows.
10:1410:14: Քանզի միո՛վ պատարագաւ կատարեա՛ց զսրբեալսն ՚ի մշտնջենաւո՛րս[4798]։ [4798] Ոմանք. Կատարեաց զսրբեալս։
14 քանզի միայն մէ՛կ պատարագով կատարեալ դարձրեց մաքրուածներին մշտնջենապէս:
14 Վասն զի մէկ պատարագով մշտնջենապէս կատարեալ ըրաւ սրբուածները։
Քանզի միով պատարագաւ կատարեաց զսրբեալսն ի մշտնջենաւորս:

10:14: Քանզի միո՛վ պատարագաւ կատարեա՛ց զսրբեալսն ՚ի մշտնջենաւո՛րս[4798]։
[4798] Ոմանք. Կատարեաց զսրբեալս։
14 քանզի միայն մէ՛կ պատարագով կատարեալ դարձրեց մաքրուածներին մշտնջենապէս:
14 Վասն զի մէկ պատարագով մշտնջենապէս կատարեալ ըրաւ սրբուածները։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Ибо Он одним приношением навсегда сделал совершенными освящаемых.
10:14  μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
10:14. μιᾷ (unto-one) γὰρ (therefore) προσφορᾷ (unto-a-beareeing-toward) τετελείωκεν (it-had-come-to-en-finish-belong) εἰς (into) τὸ (to-the-one) διηνεκὲς (to-beared-through) τοὺς (to-the-ones) ἁγιαζομένους . ( to-being-hallow-belonged-to )
10:14. una enim oblatione consummavit in sempiternum sanctificatosFor by one oblation he hath perfected for ever them that are sanctified.
14. For by one offering he hath perfected for ever them that are sanctified.
10:14. For, by one oblation, he has brought to fulfillment, for all time, those who are sanctified.
10:14. For by one offering he hath perfected for ever them that are sanctified.
For by one offering he hath perfected for ever them that are sanctified:

14: Ибо Он одним приношением навсегда сделал совершенными освящаемых.
10:14  μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
10:14. una enim oblatione consummavit in sempiternum sanctificatos
For by one oblation he hath perfected for ever them that are sanctified.
10:14. For, by one oblation, he has brought to fulfillment, for all time, those who are sanctified.
10:14. For by one offering he hath perfected for ever them that are sanctified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Продолжение мысли 10: и 12: стихов.
Adam Clarke: Commentary on the Bible - 1831
10:14: For by one offering - His death upon the cross.
He hath perfected for ever - He has procured remission of sins and holiness; fur it is well observed here, and in several parts of this epistle, that τελειοω, to make perfect, is the same as αφεσιν ἁμαρτιων ποιεω, to procure remission of sins.
Them that are sanctified - Τους ἁγιαζομενους· Them that have received the sprinkling of the blood of this offering. These, therefore, receiving redemption through that blood, have no need of any other offering; as this was a complete atonement, purification, and title to eternal glory.
Albert Barnes: Notes on the Bible - 1834
10:14: For by one offering - By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world.
He hath perfected foRev_er - He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and will make them foRev_er holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final and eternal holiness. The offerings made under the Jewish Law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who availed themselves of it.
Them that are sanctified - Those who are made holy by that offering. It does not mean that they are as yet "wholly" sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves; see Heb 2:11; Heb 9:14. The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected foRev_er. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is:
(1) perfection in its nature, it being of such a character that it needs not to be repeated;
(2) there is perfection in regard to the pardon of sin - all past sins being forgiven to those who embrace it, and being foRev_er forgiven; and
(3) there is to be absolute perfection for them foRev_er.
They will be made perfect at some future period, and when that shall take place it will be to continue foRev_er and ever.
(The perfection, in this place, is not to be understood of the perfection of grace or of glory. It is perfection, in regard to the matter in hand, in regard to what was the chief design of sacrifices, namely, expiation and consequent pardon and acceptance of God. And this indeed is the Τελειωσις Teleiō sis of the Epistle to the Hebrews generally, Heb 7:11; Heb 9:9; Heb 10:1. Perfect moral purity and consummate happiness will doubtless follow as consequences of the sacrifice of Christ, but the completeness of his expiation, and its power to bring pardon and peace to the guilty and trembling sinner, to justify him unto eternal life, is here, at all events, principally intended. The parties thus perfected or completely justified, are τους ἁγιαζομενους tous hagiazomenous, the "sanctified." Ἁγιαζω Hagiazō, however, besides the general sense of "sanctify" has in this Epistle, like τελειοω teleioō, its sacrificial sense of cleansing from guilt. "Whether ceremonially, as under the Levitical dispensation; Heb 9:13; comp, Lev 16:19; or really and truly, by the offering of the body of Christ; Heb 10:10, Heb 10:14, Heb 10:29; compare Heb 10:2, and Heb 2:11; Heb 9:14." - Parkhurst's Greek Lexicon. The meaning, then, may be, that they who are purged or cleansed by this sacrifice, in other words, those to whom its virtue is applied, are perfectly justified.
WheRev_er this divine remedy is used, it will effectually save. By one offering Christ hath foRev_er justified such as are purged or cleansed by it. This could not be said of those sanctified or purged by the legal sacrifices. Mr. Scott gives the sacrificial sense of the word, but combines with it the sense of sanctifying morally, in the following excellent paraphrase. "By his one oblation he hath provided effectually for the perfect justification unto eternal life, of all those who should ever receive his atonement, by faith springing from regeneration, and evidenced 'by the sanctification of the Spirit unto obedience,' and who were thus set apart and consecrated to the service of God.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: he: Heb 10:1, Heb 7:19, Heb 7:25, Heb 9:10, Heb 9:14
them: Heb 2:11, Heb 6:13, Heb 6:14, Heb 13:12; Act 20:32, Act 26:13; Rom 15:16; Co1 1:2; Eph 5:26; Jde 1:1
John Gill
10:14 For by one offering,.... The same as before; himself, body and soul; this is a reason why he is set down, and will continue so for ever, and why he expects his enemies to be made his footstool; because by one sacrifice for sin, which he has once offered,
he hath perfected for ever them that are sanctified; that is, who are sanctified by God the Father, Jude 1:1 or, who are set apart by him in eternal election, from the rest of the world, for his own use, service, and glory, to a state of grace and holiness here, and happiness hereafter; for this is not to be understood either of their being sanctified in Christ, though the Syriac version reads, "that are sanctified" in him, or by his Spirit, though both are true of the same persons; these Christ, by his sacrifice, has perfected, and has perfectly fulfilled the law for them; he has perfectly expiated their sins; he has obtained the full pardon of all their sins, and complete redemption; he has perfectly justified them from all things, and that for ever; which shows the continued virtue of Christ's sacrifice, in all generations, to all the elect of God, and the fulness and duration of their salvation; and so Christ by his one sacrifice did what the law, and all its sacrifices, could not do, Heb 10:1.
John Wesley
10:14 He hath perfected them for ever - That is, has done all that was needful in order to their full reconciliation with God.
Robert Jamieson, A. R. Fausset and David Brown
10:14 For--The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal.
them that are sanctified--rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pet 1:2) believers is perfect in Christ once for all (see on Heb 10:10). (Contrast the law, Heb 7:19; Heb 9:9; Heb 10:1). The development of that sanctification is progressive.
10:1510:15: Այլ վկայէ մեզ եւ Հոգի՛ն Սուրբ՝ յետ ասելոյ յառաջագոյն[4799], [4799] Ոմանք. Յետ ասելոյն։
15 Արդ, Սուրբ Հոգին էլ վկայում է մեզ աւելի վերեւ ասուածից յետոյ, թէ՝
15 Սուրբ Հոգին ալ մեզի վկայութիւն կու տայ, քանզի առաջ ըսուածէն յետոյ.
Այլ վկայէ մեզ եւ Հոգին Սուրբ [40]յետ ասելոյ յառաջագոյն:

10:15: Այլ վկայէ մեզ եւ Հոգի՛ն Սուրբ՝ յետ ասելոյ յառաջագոյն[4799],
[4799] Ոմանք. Յետ ասելոյն։
15 Արդ, Սուրբ Հոգին էլ վկայում է մեզ աւելի վերեւ ասուածից յետոյ, թէ՝
15 Սուրբ Հոգին ալ մեզի վկայութիւն կու տայ, քանզի առաջ ըսուածէն յետոյ.
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: [О сем] свидетельствует нам и Дух Святый; ибо сказано:
10:15  μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ εἰρηκέναι,
10:15. Μαρτυρεῖ (It-witnessed-unto) δὲ (moreover) ἡμῖν (unto-us,"καὶ (and) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον, (hallow-belonged,"μετὰ (with) γὰρ (therefore) τὸ (to-the-one) εἰρηκέναι (to-have-had-come-to-utter-unto,"
10:15. contestatur autem nos et Spiritus Sanctus postquam enim dixitAnd the Holy Ghost also doth testify this to us. For after that he said:
15. And the Holy Ghost also beareth witness to us: for after he hath said,
10:15. Now the Holy Spirit also testifies for us about this. For afterward, he said:
10:15. [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
the Holy Ghost also is a witness to us: for after that he had said before:

15: [О сем] свидетельствует нам и Дух Святый; ибо сказано:
10:15  μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ εἰρηκέναι,
10:15. contestatur autem nos et Spiritus Sanctus postquam enim dixit
And the Holy Ghost also doth testify this to us. For after that he said:
10:15. Now the Holy Spirit also testifies for us about this. For afterward, he said:
10:15. [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: "Сказав, что жертвы уже не приносятся, подтвердив это из Писания и не из Писания, представив и изречение пророческое: жертвы и приношения не восхотел еси, теперь говорит, что Бог уже отпустил грехи" (Злат.). "Отпустил грехи, когда дал (новый) Завет; а этот Завет Он дал за жертву (Христову). Если же Он отпустил грехи за эту одну жертву, то уже нет нужды в другой" (там же).
Adam Clarke: Commentary on the Bible - 1831
10:15: The Holy Ghost - is a witness to us - The words are quoted from Jer 31:33, Jer 31:34, and here we are assured that Jeremiah spoke by the inspiration of the Spirit of God. Had said before - See Heb 8:10, Heb 8:12, and the notes there.
Albert Barnes: Notes on the Bible - 1834
10:15: Whereof the Holy Ghost is a witness to us - That is, the Holy Spirit is a proof of the truth of the position here laid down - that the one atonement made by the Redeemer lays the foundation for the eternal perfection of all who are sanctified. The witness of the Holy Spirit here referred to is what is furnished in the Scriptures, and not any witness in ourselves. Paul immediately makes his appeal to a passage of the Old Testament, and he thus shows his firm conviction that the Scriptures were inspired by the Holy Spirit.
For after that he had said before - The apostle here appeals to a passage which he had before quoted from Jer 31:33-34; see it explained in the notes on Heb 8:8-12. The object of the quotation in both cases is, to show that the new covenant contemplated the formation of a holy character or a holy people. It was not to set apart a people who should be externally holy only, or be distinguished for conformity to external rites and ceremonies, but who should be holy in heart and in life. There has been some difficulty felt by expositors in ascertaining what corresponds to the expression "after that he had said before," and some have supposed that the phrase "then he saith" should be understood before Heb 10:17. But probably the apostle means to refer to two distinct parts of the quotation from Jeremiah, the former of which expresses the fact that God meant to make a new covenant with his people, and the latter expresses the nature of that covenant, and it is particularly to the latter that he refers. This is seen more distinctly in the passage in Jeremiah than it is in our translation of the quotation in this Epistle. The meaning is this, "The Holy Spirit first said, this is the covenant that I will make with them:" and having said this, he then added, "After those days, I will put my laws into their hearts, and in their minds will I write them, and their sins and their iniquities will I remember no more." The first part of it expresses the purpose to form such a covenant; the latter states what that covenant would be. The quotation is not, indeed, literally made, but the sense is retained; compare the notes on Heb 8:8-12. Still, it may be asked, how this quotation proves the point for which it is adduced - that the design of the atonement of Christ was "to perfect foRev_er them that are sanctified?" In regard to this, we may observe:
(1) that it was declared that those who were interested in it would be holy, for the law would be in their hearts and written on their minds; and,
(2) that this would be "entire and perpetual." Their sins would be "wholly" forgiven; they would never be remembered again - and thus they would be "perfected foRev_er."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Heb 2:3, Heb 2:4, Heb 3:7, Heb 9:8; Sa2 23:2; Neh 9:30; Joh 15:26; Act 28:25; Pe1 1:11, Pe1 1:12; Pe2 1:21; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22, Rev 19:10
Geneva 1599
10:15 (5) [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,
(5) Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.
John Gill
10:15 Wherefore the Holy Ghost also is a witness to us,.... In Jer 31:33. This preface to the following citation shows that the books of the Old Testament are of divine original and authority; that the penmen of them were inspired by the Holy Ghost; that he existed in the times of the Old Testament; that he is truly and properly God, the Lord, or Jehovah, that speaks in the following verses; and that he is a distinct divine Person, and the author of the covenant of grace; and in what he says in that covenant, he bears testimony to the truths before delivered, concerning the insufficiency and abolition of legal sacrifices, and of full and perfect remission of sin, by the blood and sacrifice of Christ:
for after that he had said before; what is expressed in the following verse.
John Wesley
10:15 In Heb 10:15-18, the apostle winds up his argument concerning the excellency and perfection of the priesthood and sacrifice of Christ. He had proved this before by a quotation from Jeremiah; which he here repeats, describing the new covenant as now completely ratified, and all the blessings of it secured to us by the one offering of Christ, which renders all other expiatory sacrifices, and any repetition of his own, utterly needless.
Robert Jamieson, A. R. Fausset and David Brown
10:15 The Greek, has "moreover," or "now."
is a witness--of the truth which I am setting forth. The Father's witness is given Heb 5:10. The Son's, Heb 10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," Heb 10:29. The testimony of all Three leads to the same conclusion (Heb 10:18).
for after that he had said before--The conclusion to the sentence is in Heb 10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel, Heb 8:10; here extended to the spiritual Israel) . . . saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' Heb 8:10) and in their minds ('hearts,' Heb 8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in Heb 8:10-11, I will be to them a God . . . and they shall not teach every man his neighbor . . .), and (that is, after He had said the foregoing, HE THEN ADDS) their sins . . . will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (Heb 10:17), there is no more need of a sacrifice for sins. The object of the same quotation in Heb 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.
10:1610:16: թէ. Այս է ուխտն՝ զոր եդից ընդ հարս նոցա, յետ աւուրցն այնոցիկ՝ ասէ Տէր, տա՛ց զօրէնս իմ ՚ի մի՛տս նոցա, եւ ՚ի խորհուրդս նոցա գրեցից զնոսա[4800]։ [4800] Բազումք. Եթէ այս է ուխտն... տաց զօրէնս իմ ՚ի սիրտս նոցա։
16 «Սա է այն ուխտը, որը պիտի կնքեմ նրանց հայրերի հետ այն օրերից յետոյ, - ասում է Տէրը. - իմ օրէնքները պիտի դնեմ նրանց սրտերի մէջ եւ դրանք պիտի գրեմ նրանց մտքերում»:
16 «‘Այս է այն ուխտը՝ որ ես անոնց հետ պիտի ընեմ որ այն օրերէն յետոյ’, կ’ըսէ Տէրը, ‘իմ օրէնքներս անոնց սրտին մէջ պիտի դնեմ ու անոնց մտքին մէջ պիտի գրեմ զանոնք’»։
եթէ` Այս է ուխտն զոր եդից [41]ընդ հարս նոցա`` յետ աւուրցն այնոցիկ, ասէ Տէր, տաց զօրէնս իմ ի միտս նոցա, եւ ի խորհուրդս նոցա գրեցից զնոսա:

10:16: թէ. Այս է ուխտն՝ զոր եդից ընդ հարս նոցա, յետ աւուրցն այնոցիկ՝ ասէ Տէր, տա՛ց զօրէնս իմ ՚ի մի՛տս նոցա, եւ ՚ի խորհուրդս նոցա գրեցից զնոսա[4800]։
[4800] Բազումք. Եթէ այս է ուխտն... տաց զօրէնս իմ ՚ի սիրտս նոցա։
16 «Սա է այն ուխտը, որը պիտի կնքեմ նրանց հայրերի հետ այն օրերից յետոյ, - ասում է Տէրը. - իմ օրէնքները պիտի դնեմ նրանց սրտերի մէջ եւ դրանք պիտի գրեմ նրանց մտքերում»:
16 «‘Այս է այն ուխտը՝ որ ես անոնց հետ պիտի ընեմ որ այն օրերէն յետոյ’, կ’ըսէ Տէրը, ‘իմ օրէնքներս անոնց սրտին մէջ պիտի դնեմ ու անոնց մտքին մէջ պիտի գրեմ զանոնք’»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Вот завет, который завещаю им после тех дней, говорит Господь: вложу законы Мои в сердца их, и в мыслях их напишу их,
10:16  αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς,
10:16. Αὕτη ( The-one-this ) ἡ ( the-one ) διαθήκη ( a-placement-through ) ἣν ( to-which ) διαθήσομαι ( I-shall-place-through ) πρὸς (toward) αὐτούς (to-them) μετὰ ( with ) τὰς ( to-the-ones ) ἡμέρας ( to-days ) ἐκείνας , ( to-the-one-thither ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ," διδοὺς ( giving ) νόμους ( to-parcelees ) μου ( of-me ) ἐπὶ ( upon ) καρδίας ( to-hearts ) αὐτῶν , ( of-them ," καὶ ( and ) ἐπὶ ( upon ) τὴν ( to-the-one ) διάνοιαν ( to-a-considering-through-unto ) αὐτῶν ( of-them ) ἐπιγράψω ( I-shall-scribe-upon ) αὐτούς ,-- ( to-them ,"
10:16. hoc autem testamentum quod testabor ad illos post dies illos dicit Dominus dando leges meas in cordibus eorum et in mente eorum superscribam easAnd this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
16. This is the covenant that I will make with them After those days, saith the Lord; I will put my laws on their heart, And upon their mind also will I write them; ,
10:16. “And this is the testament which I will commit to them after those days, says the Lord. I will instill my laws in their hearts, and I will inscribe my laws on their minds.
10:16. This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them:

16: Вот завет, который завещаю им после тех дней, говорит Господь: вложу законы Мои в сердца их, и в мыслях их напишу их,
10:16  αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς,
10:16. hoc autem testamentum quod testabor ad illos post dies illos dicit Dominus dando leges meas in cordibus eorum et in mente eorum superscribam eas
And this is the testament which I will make unto them after those days, saith the Lord. I will give my laws in their hearts and on their minds will I write them:
10:16. “And this is the testament which I will commit to them after those days, says the Lord. I will instill my laws in their hearts, and I will inscribe my laws on their minds.
10:16. This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Heb 8:8-12; Jer 31:33, Jer 31:34; Rom 11:27
John Gill
10:16 This is the covenant that I will make with them,.... See Gill on Heb 8:10.
John Wesley
10:16 Jer 31:33, &c
10:1710:17: Ապա ասէ՝ թէ զմեղս նոցա եւ զանօրէնութիւնս նոցա՝ այլ ո՛չ եւս յիշեցից[4801]։ [4801] Ոմանք. Եւ զանօրէնութիւնս այլ ոչ։
17 Ապա ասում է, թէ՝ «Նրանց մեղքերը եւ նրանց անօրէնութիւնները այլեւս չպիտի յիշեմ»[42]: [42] 42. Երեմիա 31. 33-34:
17 Ետքը կ’ըսէ. «Անոնց մեղքերը եւ անոնց անօրէնութիւնները ա՛լ պիտի չյիշեմ»։
Ապա [42]ասէ թէ`` Զմեղս նոցա եւ զանօրէնութիւնս նոցա այլ ոչ եւս յիշեցից:

10:17: Ապա ասէ՝ թէ զմեղս նոցա եւ զանօրէնութիւնս նոցա՝ այլ ո՛չ եւս յիշեցից[4801]։
[4801] Ոմանք. Եւ զանօրէնութիւնս այլ ոչ։
17 Ապա ասում է, թէ՝ «Նրանց մեղքերը եւ նրանց անօրէնութիւնները այլեւս չպիտի յիշեմ»[42]:
[42] 42. Երեմիա 31. 33-34:
17 Ետքը կ’ըսէ. «Անոնց մեղքերը եւ անոնց անօրէնութիւնները ա՛լ պիտի չյիշեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: и грехов их и беззаконий их не воспомяну более.
10:17  καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθήσομαι ἔτι.
10:17. Καὶ ( and ) τῶν ( of-the-ones ) ἁμαρτιῶν ( of-un-adjustings-along-unto ) αὐτῶν ( of-them ) καὶ (and) τῶν ( of-the-ones ) ἀνομιῶν ( of-un-parceleeings-unto ) αὐτῶν ( of-them ) οὐ ( not ) μὴ ( lest ) μνησθήσομαι ( I-shall-be-reminded ) ἔτι : ( if-to-a-one )
10:17. et peccatorum et iniquitatium eorum iam non recordabor ampliusAnd their sins and iniquities I will remember no more.
17. And their sins and their iniquities will I remember no more.
10:17. And I will no longer remember their sins and iniquities.”
10:17. And their sins and iniquities will I remember no more.
And their sins and iniquities will I remember no more:

17: и грехов их и беззаконий их не воспомяну более.
10:17  καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθήσομαι ἔτι.
10:17. et peccatorum et iniquitatium eorum iam non recordabor amplius
And their sins and iniquities I will remember no more.
10:17. And I will no longer remember their sins and iniquities.”
10:17. And their sins and iniquities will I remember no more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: And: Some copies have, Then he said, And their, etc. Heb 10:17
Geneva 1599
10:17 And their sins and iniquities will I remember (f) no more.
(f) Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?
John Gill
10:17 And their sins and iniquities will I remember no more. See Gill on Heb 8:10. The words are cited to a different purpose here than there; the principal thing for which they are cited here, is to observe God's promise of non-remembrance of sin; which is no other than remission of sin, and which is not consistent with legal sacrifices, in which there is a remembrance of sin every year, Heb 10:3 and consequently, since this new covenant has taken place, legal sacrifices must be abolished, as the apostle argues in the next verse. In one of Beza's copies are inserted, at the, beginning of this verse, these words, "then he said", which seem necessary to answer to the last clause of Heb 10:15.
10:1810:18: Իսկ ուր թողութիւն է, ո՛չ եւս պիտոյ է վասն մեղաց պատարագ։ վջ
18 Իսկ ուր որ թողութիւն կայ, այլեւս մեղքի համար պատարագ պէտք չէ:
18 Ուստի երբ անոնց թողութիւն տրուեցաւ, ա՛լ մեղքի համար պատարագ պէտք չէ։
Իսկ ուր թողութիւն է, ոչ եւս պիտոյ է վասն մեղաց պատարագ:

10:18: Իսկ ուր թողութիւն է, ո՛չ եւս պիտոյ է վասն մեղաց պատարագ։ վջ
18 Իսկ ուր որ թողութիւն կայ, այլեւս մեղքի համար պատարագ պէտք չէ:
18 Ուստի երբ անոնց թողութիւն տրուեցաւ, ա՛լ մեղքի համար պատարագ պէտք չէ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: А где прощение грехов, там не нужно приношение за них.
10:18  ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας.
10:18. ὅπου (to-which-of-whither) δὲ (moreover) ἄφεσις (a-sending-off) τούτων, (of-the-ones-these,"οὐκέτι (not-if-to-a-one) προσφορὰ (a-beareeing-toward) περὶ (about) ἁμαρτίας. (of-an-un-adjusting-along-unto)
10:18. ubi autem horum remissio iam non oblatio pro peccatoNow, where there is a remission of these, there is no more an oblation for sin.
18. Now where remission of these is, there is no more offering for sin.
10:18. Now, when there is a remission of these things, there is no longer an oblation for sin.
10:18. Now where remission of these [is, there is] no more offering for sin.
Now where remission of these [is, there is] no more offering for sin:

18: А где прощение грехов, там не нужно приношение за них.
10:18  ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας.
10:18. ubi autem horum remissio iam non oblatio pro peccato
Now, where there is a remission of these, there is no more an oblation for sin.
10:18. Now, when there is a remission of these things, there is no longer an oblation for sin.
10:18. Now where remission of these [is, there is] no more offering for sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:18: Now where remission of these is - In any case, where sin is once pardoned, there is no farther need of a sin-offering; but every believer on Christ has his sin blotted out, and therefore needs no other offering for that sin.
"If," says Dr. Macknight, "after remission is granted to the sinner, there is no need of any more sacrifice for sin; and if Christ, by offering himself once, has perfected for ever the sanctified, Heb 10:14, the sacrifice of the mass, as it is called, about which the Romish clergy employ themselves so incessantly, and to which the papists trust for the pardon of their sins, has no foundation in Scripture. Nay, it is an evident impiety, as it proceeds upon the supposition that the offering of the body of Christ once is not sufficient to procure the pardon of sin, but must be frequently repeated. If they reply that their mass is only the representation and commemoration of the sacrifice of Christ, they give up the cause, and renounce an article of their faith, established by the council of Trent, which, in session xxii. can. 1, 3, declared the sacrifice of the mass to be a true and propitiatory sacrifice for sin. I say, give up the cause; for the representation and commemoration of a sacrifice is not a sacrifice. Farther, it cannot be affirmed that the body of Christ is offered in the mass, unless it can be said that, as often as it is offered, Christ has suffered death; for the apostle says expressly, Heb 9:25, Heb 9:26, that if Christ offered himself often, he must often have suffered since the foundation of the world." Let him disprove this who can.
Albert Barnes: Notes on the Bible - 1834
10:18: Now where remission of these is - Remission or forgiveness of sins; that is, of the sins mentioned in the pRev_ious verse.
There is no more offering for sin - If those sins are wholly blotted out, there is no more need of sacrifice to atone for them, any more than there is need to pay a debt again which has been once paid. The idea of Paul is, that in the Jewish dispensation there was a constant repeating of the remembrance of sins by the sacrifices which were offered, but that in reference to the dispensation under the Messiah, sin would be entirely cancelled. There would be one great and all-sufficient sacrifice, and when there was faith in that offering, sin would be absolutely forgiven. If that was the case, there would be no occasion for any further sacrifice for it, and the offering need not be repeated. This circumstance, on which the apostle insists so much, made a very important difference between the new covenant and the old. In the one, sacrifices were offered every day; in the other, the sacrifice once made was final and complete; in the one case, there was no such forgiveness but that the offender was constantly reminded of his sins by the necessity of the repetition of sacrifice; in the other, the pardon was so complete that all dread of wrath was taken away, and the sinner might look up to God as calmly and joyfully as if he had never been guilty of transgression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Heb 10:2, Heb 10:14
Geneva 1599
10:18 Now where remission of these [is, there is] no more offering for (g) sin.
(g) He said well, for sin: for there remains another offering, that is, of thanksgiving.
John Gill
10:18 Now where remission of these is,.... That is, of these sins; and that there is remission of them, is evident from this promise of the covenant, just now produced; from God's gracious proclamation of it; from the shedding of Christ's blood for it; from his exaltation at the Father's right hand to give it; from the Gospel declaration of it; and from the several instances of persons favoured with it:
there is no more offering for sin; there may be other offerings, as of praise and thanksgiving, but none for sin; "there is no need", as the Syriac version; or there is not required, as the Arabic version; there is no need of the reiteration of Christ's sacrifice, nor will he be offered up any more, nor of the repetition of legal sacrifices, nor ought they to continue any longer. The Jews themselves say (w), that
"in the time to come (i.e. in the times of the Messiah) all offerings shall cease, but the sacrifice of praise.''
And one of their writers says (x), when
"the King Messiah, the son of David, shall reign, there will be no need of "an atonement", nor of deliverance, or prosperity, for all these things will be had;''
(w) Vajikra Rabba, sect. 9. fol. 153. 1. (x) R. Abendana Not. in Miclol Yophi in Psal. lxxii. 20.
Robert Jamieson, A. R. Fausset and David Brown
10:18 where remission of these is--as there is under the Gospel covenant (Heb 10:17). "Here ends the finale (Heb. 10:1-18) of the great tripartite arrangement (Heb. 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Heb. 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Heb. 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Heb. 9:13-10:18; the first half of this last portion [Heb. 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Heb. 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [DELITZSCH in ALFORD].
10:1910:19: Ունիմք այսուհետեւ ե՛ղբարք՝ համարձակութիւն ՚ի մուտս սրբութեանցն արեամբն Յիսուսի[4802]. [4802] Ոմանք. ՚Ի մուտս սրբութեան ար՛՛։
19 Եղբայրնե՛ր, ուրեմն համարձակութիւն ունենք Յիսուսի արեամբ մտնելու սրբարանից ներս
19 Ուրեմն, եղբա՛յրներ, համարձակութիւն ունինք սուրբ տեղը մտնելու Յիսուսին արիւնովը,
Ունիմք այսուհետեւ, եղբարք, համարձակութիւն ի մուտս սրբութեանցն արեամբն Յիսուսի:

10:19: Ունիմք այսուհետեւ ե՛ղբարք՝ համարձակութիւն ՚ի մուտս սրբութեանցն արեամբն Յիսուսի[4802].
[4802] Ոմանք. ՚Ի մուտս սրբութեան ար՛՛։
19 Եղբայրնե՛ր, ուրեմն համարձակութիւն ունենք Յիսուսի արեամբ մտնելու սրբարանից ներս
19 Ուրեմն, եղբա՛յրներ, համարձակութիւն ունինք սուրբ տեղը մտնելու Յիսուսին արիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Итак, братия, имея дерзновение входить во святилище посредством Крови Иисуса Христа, путем новым и живым,
10:19  ἔχοντες οὗν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῶ αἵματι ἰησοῦ,
10:19. Ἔχοντες ( Holding ) οὖν, (accordingly," αδελφοί , ( Brethrened ,"παρρησίαν (to-an-all-uttering-unto) εἰς (into) τὴν (to-the-one) εἴσοδον (to-a-way-into) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἐν (in) τῷ (unto-the-one) αἵματι (unto-a-blood) Ἰησοῦ, (of-an-Iesous,"
10:19. habentes itaque fratres fiduciam in introitu sanctorum in sanguine ChristiHaving therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
19. Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus,
10:19. And so, brothers, have faith in the entrance into the Holy of Holies by the blood of Christ,
10:19. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus:

19: Итак, братия, имея дерзновение входить во святилище посредством Крови Иисуса Христа, путем новым и живым,
10:19  ἔχοντες οὗν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῶ αἵματι ἰησοῦ,
10:19. habentes itaque fratres fiduciam in introitu sanctorum in sanguine Christi
Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ:
10:19. And so, brothers, have faith in the entrance into the Holy of Holies by the blood of Christ,
10:19. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Апостол увещевает следовать за Христом в небесное Святое Святых путем, Им проложенным. - "Имея дерзновение..." "Почему - дерзновение? По причине отпущения грехов. Как от грехов происходит стыд, так от прощения всех их - дерзновение; и не только от этого, но и оттого, что мы сделались сонаследниками Христа и сподобились такой любви Его" (Злат.). - "Входить во святилище..." Под этим вхождением разумеется вход в небо и доступ к духовным тайнам. - "Путем новым и живым..." "Хорошо он сказал: путем новым и живым: первый путь был путем смерти, низводившим в ад, а этот - путем жизни; не сказал: жизни, но назвал его живым, выражая, что он остается таким постоянно" (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated.A. D. 62.
19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21 And having a high priest over the house of God; 22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24 And let us consider one another to provoke unto love and to good works: 25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three witnesses: 29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God. 32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35 Cast not away therefore your confidence, which hath great recompence of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

I. Here the apostle sets forth the dignities of the gospel state. It is fit that believers should know the honours and privileges that Christ has procured for them, that, while they take the comfort, they may give him the glory of all. The privileges are, 1. Boldness to enter into the holiest. They have access to God, light to direct them, liberty of spirit and of speech to conform to the direction; they have a right to the privilege and a readiness for it, assistance to use and improve it and assurance of acceptance and advantage. They may enter into the gracious presence of God in his holy oracles, ordinances, providences, and covenant, and so into communion with God, where they receive communications from him, till they are prepared to enter into his glorious presence in heaven. 2. A high priest over the house of God, even this blessed Jesus, who presides over the church militant, and every member thereof on earth, and over the church triumphant in heaven. God is willing to dwell with men on earth, and to have them dwell with him in heaven; but fallen man cannot dwell with God without a high priest, who is the Mediator of reconciliation here and of fruition hereafter.

II. The apostle tells us the way and means by which Christians enjoy such privileges, and, in general, declares it to be by the blood of Jesus, by the merit of that blood which he offered up to God as an atoning sacrifice: he has purchased for all who believe in him free access to God in the ordinances of his grace here and in the kingdom of his glory. This blood, being sprinkled on the conscience, chases away slavish fear, and gives the believer assurance both of his safety and his welcome into the divine presence. Now the apostle, having given this general account of the way by which we have access to God, enters further into the particulars of it, v. 20. As, 1. It is the only way; there is no way left but this. The first way to the tree of life is, and has been, long shut up. 2. It is a new way, both in opposition to the covenant of works and to the antiquated dispensation of the Old Testament; it is via novissima--the last way that will ever be opened to men. Those who will not enter in this way exclude themselves for ever. It is a way that will always be effectual. 3. It is a living way. It would be death to attempt to come to God in the way of the covenant of works; but this way we may come to God, and live. It is by a living Saviour, who, though he was dead, is alive; and it is a way that gives life and lively hope to those who enter into it. 4. It is a way that Christ has consecrated for us through the veil, that is, his flesh. The veil in the tabernacle and temple signified the body of Christ; when he died, the veil of the temple was rent in sunder, and this was at the time of the evening sacrifice, and gave the people a surprising view into the holy of holies, which they never had before. Our way to heaven is by a crucified Saviour; his death is to us the way of life. To those who believe this he will be precious.

III. He proceeds to show the Hebrews the duties binding upon them on account of these privileges, which were conferred in such an extraordinary way, v. 22, 23, &c.

1. They must draw near to God, and that in a right manner. They must draw near to God. Since such a way of access and return to God is opened, it would be the greatest ingratitude and contempt of God and Christ still to keep at a distance from him. They must draw near by conversion, and by taking hold of his covenant. They must draw near in all holy conversation, like Enoch walking with God. They must draw near in humble adorations, worshipping at his footstool. They must draw near in holy dependence, and in a strict observance of the divine conduct towards them. They must draw near in conformity to God, and communion with him, living under his blessed influence, still endeavouring to get nearer and nearer, till they come to dwell in his presence; but they must see to it that they make their approach to God after a right manner. (1.) With a true heart, without any allowed guile or hypocrisy. God is the searcher of hearts, and he requires truth in the inward parts. Sincerity is our gospel perfection, though not our justifying righteousness. (2.) In full assurance of faith, with a faith grown up to a full persuasion that when we come to God by Christ we shall have audience and acceptance. We should lay aside all sinful distrust. Without faith it is impossible to please God; and the stronger our faith is the more glory we give to God. And, (3.) Having our hearts sprinkled from an evil conscience, by a believing application of the blood of Christ to our souls. They may be cleansed from guilt, from filth, from sinful fear and torment, from all aversion to God and duty, from ignorance, and error, and superstition, and whatever evils the consciences of men are subject to by reason of sin. (4.) Our bodies washed with pure water, that is, with the water of baptism (by which we are recorded among the disciples of Christ, members of his mystical body), or with the sanctifying virtue of the Holy Spirit, reforming and regulating our outward conversation as well as our inward frame, cleansing from the filthiness of the flesh as well as of the spirit. The priests under the law were to wash, before they went into the presence of the Lord to offer before him. There must be a due preparation for making our approaches to God.

2. The apostle exhorts believers to hold fast the profession of their faith, v. 23. Here observe, (1.) The duty itself--to hold fast the profession of our faith, to embrace all the truths and ways of the gospel, to get fast hold of them, and to keep that hold against all temptation and opposition. Our spiritual enemies will do what they can to wrest our faith, and hope, and holiness, and comfort, out of our hands, but we must hold fast our religion as our best treasure. (2.) The manner in which we must do this--without wavering, without doubting, without disputing, without dallying with temptation to apostasy. Having once settled these great things between God and our souls, we must be stedfast and immovable. Those who begin to waver in matters of Christian faith and practice are in danger of falling away. (3.) The motive or reason enforcing this duty: He is faithful that hath promised. God has made great and precious promises to believers, and he is a faithful God, true to his word; there is no falseness nor fickleness with him, and there should be none with us. His faithfulness should excite and encourage us to be faithful, and we must depend more upon his promises to us than upon our promises to him, and we must plead with him the promise of grace sufficient.

IV. We have the means prescribed for preventing our apostasy, and promoting our fidelity and perseverance, v. 24, 25, &c. He mentions several; as, 1. That we should consider one another, to provoke to love and to good works. Christians ought to have a tender consideration and concern for one another; they should affectionately consider what their several wants, weaknesses, and temptations are; and they should do this, not to reproach one another, to provoke one another not to anger, but to love and good works, calling upon themselves and one another to love God and Christ more, to love duty and holiness more, to love their brethren in Christ more, and to do all the good offices of Christian affection both to the bodies and the souls of each other. A good example given to others is the best and most effectual provocation to love and good works. 2. Not to forsake the assembling of ourselves together, v. 25. It is the will of Christ that his disciples should assemble together, sometimes more privately for conference and prayer, and in public for hearing and joining in all the ordinances of gospel worship. There were in the apostles' times, and should be in every age, Christian assemblies for the worship of God, and for mutual edification. And it seems even in those times there were some who forsook these assemblies, and so began to apostatize from religion itself. The communion of saints is a great help and privilege, and a good means of steadiness and perseverance; hereby their hearts and hands are mutually strengthened. 3. To exhort one another, to exhort ourselves and each other, to warn ourselves and one another of the sin and danger of backsliding, to put ourselves and our fellow-christians in mind of our duty, of our failures and corruptions, to watch over one another, and be jealous of ourselves and one another with a godly jealousy. This, managed with a true gospel spirit, would be the best and most cordial friendship. 4. That we should observe the approaching of times of trial, and be thereby quickened to greater diligence: So much the more, as you see the day approaching. Christians ought to observe the signs of the times, such as God has foretold. There was a day approaching, a terrible day to the Jewish nation, when their city should be destroyed, and the body of the people rejected of God for rejecting Christ. This would be a day of dispersion and temptation to the chosen remnant. Now the apostle puts them upon observing what signs there were of the approach of such a terrible day, and upon being the more constant in meeting together and exhorting one another, that they might be the better prepared for such a day. There is a trying day coming on us all, the day of our death, and we should observe all the signs of its approaching, and improve them to greater watchfulness and diligence in duty.

V. Having mentioned these means of establishment, the apostle proceeds, in the close of the chapter, to enforce his exhortations to perseverance, and against apostasy, by many very weighty considerations, v. 26, 27, &c.

1. From the description he gives of the sin of apostasy. It is sinning wilfully after we have received the knowledge of the truth, sinning wilfully against that truth of which we have had convincing evidence. This text has been the occasion of great distress to some gracious souls; they have been ready to conclude that every wilful sin, after conviction and against knowledge, is the unpardonable sin: but this has been their infirmity and error. The sin here mentioned is a total and final apostasy, when men with a full and fixed will and resolution despise and reject Christ, the only Saviour,--despise and resist the Spirit, the only sanctifier,--and despise and renounce the gospel, the only way of salvation, and the words of eternal life; and all this after they have known, owned, and professed, the Christian religion, and continue to do so obstinately and maliciously. This is the great transgression: the apostle seems to refer to the law concerning presumptuous sinners, Num. xv. 30, 31. They were to be cut off.

2. From the dreadful doom of such apostates. (1.) There remains no more sacrifice for such sins, no other Christ to come to save such sinners; they sin against the last resort and remedy. There were some sins under the law for which no sacrifices were provided; but yet if those who committed them did truly repent, though they might not escape temporal death, they might escape eternal destruction; for Christ would come, and make atonement. But now those under the gospel who will not accept of Christ, that they may be saved by him, have no other refuge left them. (2.) There remains for them only a certain fearful looking for of judgment, v. 27. Some think this refers to the dreadful destruction of the Jewish church and state; but certainly it refers also to the utter destruction that awaits all obstinate apostates at death and judgment, when the Judge will discover a fiery indignation against them, which will devour the adversaries; they will be consigned to the devouring fire and to everlasting burnings. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their own consciences, a dreadful looking for it, with a despair of ever being able either to endure or escape it.

3. From the methods of divine justice with those who despised Moses's law, that is, sinned presumptuously, despising his authority, his threatenings and his power. These, when convicted by two or three witnesses, were put to death; they died without mercy, a temporal death. Observe, Wise governors should be careful to keep up the credit of their government and the authority of the laws, by punishing presumptuous offenders; but then in such cases there should be good evidence of the fact. Thus God ordained in Moses's law; and hence the apostle infers the heavy doom that will fall upon those that apostatize from Christ. Here he refers to their own consciences, to judge how much sorer punishment the despisers of Christ (after they have professed to know him) are likely to undergo; and they may judge of the greatness of the punishment by the greatness of the sin. (1.) They have trodden under foot the Son of God. To trample upon an ordinary person shows intolerable insolence; to treat a person of honour in that vile manner is insufferable; but to deal thus with the Son of God, who himself is God, must be the highest provocation--to trample upon his person, denying him to be the Messiah--to trample upon his authority, and undermine his kingdom--to trample upon his members as the offscouring of all things, and not fit to live in the world; what punishment can be too great for such men? (2.) They have counted the blood of the covenant, wherewith he was sanctified, an unholy thing; that is, the blood of Christ, with which the covenant was purchased and sealed, and wherewith Christ himself was consecrated, or wherewith the apostate was sanctified, that is, baptized, visibly initiated into the new covenant by baptism, and admitted to the Lord's supper. Observe, There is a kind of sanctification which persons may partake of and yet fall away: they may be distinguished by common gifts and graces, by an outward profession, by a form of godliness, a course of duties, and a set of privileges, and yet fall away finally. Men who have seemed before to have the blood of Christ in high esteem may come to account it an unholy thing, no better than the blood of a malefactor, though it was the world's ransom, and every drop of it of infinite value. (3.) Those have done despite unto the Spirit of grace, the Spirit that is graciously given to men, and that works grace wherever it is,--the Spirit of grace, that should be regarded and attended to with the greatest care,--this Spirit they have grieved, resisted, quenched, yea, done despite to him, which is the highest act of wickedness, and makes the case of the sinner desperate, refusing to have the gospel salvation applied to him. Now he leaves it to the consciences of all, appeals to universal reason and equity, whether such aggravated crimes ought not to receive a suitable punishment, a sorer punishment than those who had died without mercy? But what punishment can be sorer than to die without mercy? I answer, To die by mercy, by the mercy and grace which they have despised. How dreadful is the case when not only the justice of God, but his abused grace and mercy call for vengeance!

4. From the description we have in the scripture of the nature of God's vindictive justice, v. 30. We know that he has said, Vengeance is mine. This is taken out of Ps. xciv. 1, Vengeance belongs unto me. The terrors of the Lord are known both by revelation and reason. Vindictive justice is a glorious, though terrible attribute of God; it belongs to him, and he will use and execute it upon the heads of such sinners as despise his grace; he will avenge himself, and his Son, and Spirit, and covenant, upon apostates. And how dreadful then will their case be! The other quotation is from Deut. xxxii. 36, The Lord will judge his people; he will search and try his visible church, and will discover and detect those who say they are Jews, and are not, but are of the synagogue of Satan; and he will separate the precious from the vile, and will punish the sinners in Zion with the greatest severity. Now those who know him who hath said, Vengeance belongeth to me, I will recompense, must needs conclude, as the apostle does (v. 31): It is a fearful thing to fall into the hands of the living God. Those who know the joy that results from the favour of God can thereby judge of the power and dread of his vindictive wrath. Observe here, What will be the eternal misery of impenitent sinners and apostates: they shall fall into the hands of the living God; their punishment shall come from God's own hand. He takes them into the hand of his justice; he will deal with them himself; their greatest misery will be the immediate impressions of divine wrath on the soul. When he punishes them by creatures, the instrument abates something of the force of the blow; but, when he does it by his own hand, it is infinite misery. This they shall have at God's hand, they shall lie down in sorrow; their destruction shall come from his glorious powerful presence; when they make their woeful bed in hell, they will find that God is there, and his presence will be their greatest terror and torment. And he is a living God; he lives for ever, and will punish for ever.

5. He presses them to perseverance by putting them in mind of their former sufferings for Christ: But call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions, v. 32. In the early days of the gospel there was a very hot persecution raised up against the professors of the Christian religion, and the believing Hebrews had their share of it: he would have them to remember,

(1.) When they had suffered: In former days, after they were illuminated; that is, as soon as God had breathed life into their souls, and caused divine light to spring up in their minds, and taken them into his favour and covenant; then earth and hell combined all their force against them. Here observe, A natural state is a dark state, and those who continue in that state meet with no disturbance from Satan and the world; but a state of grace is a state of light, and therefore the powers of darkness will violently oppose it. Those who will live godly in Christ Jesus must suffer persecution.

(2.) What they suffered: they endured a great fight of afflictions, many and various afflictions united together against them, and they had a great conflict with them. Many are the troubles of the righteous. [1.] They were afflicted in themselves. In their own persons; they were made gazing-stocks, spectacles to the world, angels, and men, 1 Cor. iv. 9. In their names and reputations (v. 33), by many reproaches. Christians ought to value their reputation; and they do so especially because the reputation of religion is concerned: this makes reproach a great affliction. They were afflicted in their estates, by the spoiling of their goods, by fines and forfeitures. [2.] They were afflicted in the afflictions of their brethren: Partly while you became companions of those that were so used. The Christian spirit is a sympathizing spirit, not a selfish spirit, but a compassionate spirit; it makes every Christian's suffering our own, puts us upon pitying others, visiting them, helping them, and pleading for them. Christians are one body, are animated by one spirit, have embarked in one common cause and interest, and are the children of that God who is afflicted in all the afflictions of his people. If one member of the body suffers, all the rest suffer with it. The apostle takes particular notice how they had sympathized with him (v. 34): You had compassion on me in my bonds. We must thankfully acknowledge the compassions our Christian friends have shown for us under our afflictions.

(3.) How they had suffered. They had been mightily supported under their former sufferings; they took their sufferings patiently, and not only so, but joyfully received it from God as a favour and honour conferred upon them that they should be thought worthy to suffer reproach for the name of Christ. God can strengthen his suffering people with all might in the inner man, to all patience and long-suffering, and that with joyfulness, Col. i. 11.

(4.) What it was that enabled them thus to bear up under their sufferings. They knew in themselves that they had in heaven a better and a more enduring substance. Observe, [1.] The happiness of the saints in heaven is substance, something of real weight and worth. All things here are but shadows. [2.] It is a better substance than any thing they can have or lose here. [3.] It is an enduring substance, it will out-live time and run parallel with eternity; they can never spend it; their enemies can never take it from them, as they did their earthly goods. [4.] This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, every thing better. [5.] Christians should know this in themselves, they should get the assurance of it in themselves (the Spirit of God witnessing with their spirits), for the assured knowledge of this will help them to endure any fight of afflictions they may be encountered with in this world.

6. He presses them to persevere, from that recompense of reward that waited for all faithful Christians (v. 35): Cast not away therefore your confidence, which hath great recompense of reward. Here, (1.) He exhorts them not to cast away their confidence, that is, their holy courage and boldness, but to hold fast that profession for which they had suffered so much before, and borne those sufferings so well. (2.) He encourages them to this by assuring them that the reward of their holy confidence would be very great. It carries a present reward in it, in holy peace and joy, and much of God's presence and his power resting upon them; and it shall have a great recompense of reward hereafter. (3.) He shows them how necessary a grace the grace of patience is in our present state (v. 36): You have need of patience, that after you have done the will of God you might receive the promise; that is, this promised reward. Observe, The greatest part of the saints' happiness is in promise. They must first do the will of God before they receive the promise; and, after they have done the will of God, they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for the reward till God's time to give it them is come. We must be God's waiting servants when we can be no longer his working servants. Those who have had and exercised much patience already must have and exercise more till they die. (4.) To help their patience, he assures them of the near approach of Christ's coming to deliver and to reward them (v. 37): For yet a little while, and he that shall come will come, and will not tarry. He will soon come to them at death, and put an end to all their sufferings, and give them a crown of life. He will soon come to judgment, and put an end to the sufferings of the whole church (all his mystical body), and give them an ample and glorious reward in the most public manner. There is an appointed time for both, and beyond that time he will not tarry, Hab. ii. 3. The Christian's present conflict may be sharp, but it will be soon over.

7. He presses them to perseverance, by telling them that this is their distinguishing character and will be their happiness; whereas apostasy is the reproach, and will be the ruin, of all who are guilty of it (v. 38, 39): Now the just shall live by faith, &c. (1.) It is the honourable character of just men that in times of the greatest affliction they can live by faith; they can live upon the assured persuasion they have of the truth of God's promises. Faith puts life and vigour into them. They can trust God, and live upon him, and wait his time: and, as their faith maintains their spiritual life now, it shall be crowned with eternal life hereafter. (2.) Apostasy is the mark and the brand of those in whom God takes no pleasure; and it is a cause of God's severe displeasure and anger. God never was pleased with the formal profession and external duties and services of such as do not persevere. He saw the hypocrisy of their hearts then; and he is greatly provoked when their formality in religion ends in an open apostasy from religion. He beholds them with great displeasure; they are an offence to him. (3.) The apostle concludes with declaring his good hope concerning himself and these Hebrews, that they should not forfeit the character and happiness of the just, and fall under the brand and misery of the wicked (v. 39): But we are not, &c.; as if he had said, "I hope we are not of those who draw back. I hope that you and I, who have met with great trials already, and have been supported under them by the grace of God strengthening our faith, shall not be at any time left to ourselves to draw back to perdition; but that God will still keep us by his mighty power through faith unto salvation." Observe, [1.] Professors may go a great way, and after all draw back; and this drawing back from God is drawing on to perdition: the further we depart from God the nearer we approach to ruin. [2.] Those who have been kept faithful in great trials for the time past have reason to hope that the same grace will be sufficient to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. If we live by faith, and die in faith, our souls will be safe for ever.
Adam Clarke: Commentary on the Bible - 1831
10:19: Having therefore, brethren, boldness - The apostle, having now finished the doctrinal part of his epistle, and fully shown the superiority of Christ to all men and angels, and the superiority of his priesthood to that of Aaron and his successors, the absolute inefficacy of the Jewish sacrifices to make atonement for sin, and the absolute efficacy of that of Christ to make reconciliation of man to God, proceeds now to show what influence these doctrines should have on the hearts and lives of those who believe in his merits and death.
Boldness to enter - Παρῥησιαν εις την εισοδον· Liberty, full access to the entrance of the holy place, των ἁγιων· This is an allusion to the case of the high priest going into the holy of holies. He went with fear and trembling, because, if he had neglected the smallest item prescribed by the law, he could expect nothing but death. Genuine believers can come even to the throne of God with confidence, as they carry into the Divine presence the infinitely meritorious blood of the great atonement; and, being justified through that blood, they have a right to all the blessings of the eternal kingdom.
Albert Barnes: Notes on the Bible - 1834
10:19: Having therefore, brethren - The apostle, in this verse, enters on the hortatory part of his Epistle, which continues to the end of it. He had gone into an extensive examination of the Jewish and Christian systems; he had compared the Founders of the two - Moses and the Son of God, and shown how far superior the latter was to the former; he had compared the Christian Great High Priest with the Jewish high priest, and shown his superiority; he had compared the sacrifices under the two dispensations, and showed that in all respects the Christian sacrifice was superior to the Jewish - that it was an offering that cleansed from sin; that it was sufficient when once offered without being repeated, while the Jewish offerings were only typical, and were unable to put away sin; and he had shown that the great High Priest of the Christian profession had opened a way to the mercy-seat in heaven, and was himself now seated there; and having shown this, he now exhorts Christians to avail themselves fully of all their advantages, and to enjoy to the widest extent all the privileges now conferred on them. One of the first of these benefits was, that they had now free access to the mercy-seat.
Boldness to enter into the holiest - Margin, "liberty." The word rendered "boldness" - παῤῥησίαν parrē sian - properly means "boldness of speech," or freedom where one speaks all that he thinks (notes, Act 4:13); and then it means boldness in general, license, authority, pardon. Here the idea is, that before Christ died and entered into heaven, there was no such access to the throne of grace as man needed. Man had no offering which he could bring that would make him acceptable to God. But now the way was open. Access was free for all, and all might come with the utmost freedom. The word "holiest" here is taken from the holy of holies in the temple (notes on Heb 9:3), and is there applied to heaven, of which that was the emblem. The entrance into the most holy place was forbidden to all but the high priest; but now access to the real "holy of holies" was granted to all in the name of the great High Priest of the Christian profession.
By the blood of Jesus - The blood of Jesus is the means by which this access to heaven is procured. The Jewish high priest entered the holy of holies with the blood of bullocks and of rams (notes, Heb 9:7); but the Saviour offered his own blood, and that became the means by which we may have access to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Having: Heb 4:16, Heb 12:28; Rom 8:15; Gal 4:6, Gal 4:7; Eph 3:12; Ti2 1:7; Jo1 3:19-21, Jo1 4:17
boldness: or, liberty
to enter: Heb 7:25, Heb 9:3, Heb 9:7, Heb 9:8, Heb 9:12, Heb 9:23-25; Rom 5:2; Eph 2:18; Jo1 2:1, Jo1 2:2
Geneva 1599
10:19 (6) Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
(6) The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.
John Gill
10:19 Having therefore, brethren,.... As they were to the apostle, in a natural and civil sense, being Hebrews, as well as in a spiritual relation, being believers in Christ; which is observed, to testify his affection to them, and to engage their regard to the duties hereafter urged, particularly brotherly love, and to signify their common and equal right to the privilege next mentioned, which is
boldness to enter into the holiest by the blood of Jesus: the place saints have boldness to enter into is heaven, called "the holiest", in reference to the holy of holies, in the tabernacle; which was a type of it, for the sacredness and invisibility of it, and for what was in it, went into it, or was brought thither; as the Shechinah, or divine Majesty, which resided there; the high priest who went into it once a year; the blood of sacrifices which was carried into it; the sweet incense; the ark of the testimony, in which was the law; and the mercy seat; all which were typical of Christ, his person, blood, sacrifice, righteousness, intercession, and the grace and mercy which come through him. Heaven was symbolically shut by the sin of man, when he was drove out of the garden of Eden; it was typically opened by the entrance of the high priest into the holy of holies, on the day of atonement; Christ has in person entered into it by his blood, and opened the way for his people; and believers in him may "enter" now, and they do, when they exercise grace on him, who is there, and when they come and present their prayers and praises to God by him; and they have now an actual right to enter into the place itself, and will hereafter enter in person: and the manner of their present entrance is, "with boldness"; which signifies their right unto it, the liberty granted them by God, and the liberty which they sometimes have in their own souls, and great courage and intrepidity of mind; which arises from a sense of remission of sins, as may be concluded from the connection of these words with the preceding; and is found to be true by experience; and such boldness is consistent with reverence, humility, and submission. The way of entrance is "by the blood of Jesus"; and which gives both entrance and boldness; for hereby sin is removed both from the sight of God, and the conscience of the believer; peace is made with God, and spoken to him; pardon is procured, law and justice satisfied, and neither to be feared, and the everlasting covenant confirmed.
John Wesley
10:19 Having finished the doctrinal part of his epistle, the apostle now proceeds to exhortation deduced from what has been treated of Heb 5:4, which he begins by a brief recapitulation. Having therefore liberty to enter, -
Robert Jamieson, A. R. Fausset and David Brown
10:19 Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (Heb 4:14-16; compare Heb 10:22-23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at Heb 7:1.
boldness--"free confidence," grounded on the consciousness that our sins have been forgiven.
to enter--literally, "as regards the entering."
by--Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Eph 3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (Heb 6:20) and High Priest (Heb 10:21), making atonement for us with His blood, which is continually there (Heb 12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Rev_ 1:6). They draw nigh in and through Christ, the only proper High Priest (Heb 7:25).
10:2010:20: զոր նորոգեաց մեզ ճանապարհ նորո՛գ եւ կենդանի ՚ի ձեռն վարագուրին, այսինքն է՝ մարմնո՛յն իւրոյ[4803]. [4803] Օրինակ մի ընդ Ոսկանայ. Որ նորոգեաց մեզ։ Ոմանք. Մարմնոյ իւրոյ։
20 այն նոր եւ կենդանի ճանապարհով, որ նա բացեց մեզ համար վարագոյրի միջով, որ է իր մարմինը.
20 Այն նոր ու կենդանի ճամբովը՝ որ բացաւ մեզի վարագոյրին մէջէն, որ է իր մարմինը
զոր նորոգեաց մեզ ճանապարհ նորոգ եւ կենդանի ի ձեռն վարագուրին, այսինքն է` մարմնոյն իւրոյ:

10:20: զոր նորոգեաց մեզ ճանապարհ նորո՛գ եւ կենդանի ՚ի ձեռն վարագուրին, այսինքն է՝ մարմնո՛յն իւրոյ[4803].
[4803] Օրինակ մի ընդ Ոսկանայ. Որ նորոգեաց մեզ։ Ոմանք. Մարմնոյ իւրոյ։
20 այն նոր եւ կենդանի ճանապարհով, որ նա բացեց մեզ համար վարագոյրի միջով, որ է իր մարմինը.
20 Այն նոր ու կենդանի ճամբովը՝ որ բացաւ մեզի վարագոյրին մէջէն, որ է իր մարմինը
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10:2020: который Он вновь открыл нам через завесу, то есть плоть Свою,
10:20  ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ᾽ ἔστιν τῆς σαρκὸς αὐτοῦ,
10:20. ἣν (to-which) ἐνεκαίνισεν (it-freshened-in-to) ἡμῖν (unto-us) ὁδὸν (to-a-way) πρόσφατον (to-declared-toward) καὶ (and) ζῶσαν (to-lifing-unto) διὰ (through) τοῦ (of-the-one) καταπετάσματος, (of-a-spreading-down-to,"τοῦτ' (the-one-this) ἔστιν (it-be) τῆς (of-the-one) σαρκὸς (of-a-flesh) αὐτοῦ, (of-it,"
10:20. quam initiavit nobis viam novam et viventem per velamen id est carnem suamA new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh;
10:20. and in the new and living Way, which he has initiated for us by the veil, that is, by his flesh,
10:20. By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh:

20: который Он вновь открыл нам через завесу, то есть плоть Свою,
10:20  ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ᾽ ἔστιν τῆς σαρκὸς αὐτοῦ,
10:20. quam initiavit nobis viam novam et viventem per velamen id est carnem suam
A new and living way which he hath dedicated for us through the veil, that is to say, his flesh:
10:20. and in the new and living Way, which he has initiated for us by the veil, that is, by his flesh,
10:20. By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Который (путь) Он вновь открыл..." - греч.: hn enekainisen, - точнее слав.: "его же обновил есть...", т e. который Он устроил и которым Сам первый прошел; обновлением называется начало употребления. - "Через завесу, то есть Плоть Свою..." Эта Плоть первая проложила путь, который, как говорит апостол, Он обновил и по которому Он Сам благоволил пройти. Справедливо плоть названа завесою, потому что когда она вознеслась, тогда и открылось небесное" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:20: By a new and living way - It is a new way; no human being had ever before entered into the heaven of heavens; Jesus in human nature was the first, and thus he has opened the way to heaven to mankind, his own resurrection and ascension to glory being the proof and pledge of ours.
The way is called ὁδον προσφατον και ζωσαν, new or fresh, and living. This is evidently an allusion to the blood of the victim newly shed, uncoagulated, and consequently proper to be used for sprinkling. The blood of the Jewish victims was fit for sacrificial purposes only so long as it was warm and fluid, and might be considered as yet possessing its vitality; but when it grew cold, it coagulated, lost its vitality, and was no longer proper to be used sacrificially. Christ is here, in the allusion, represented as newly slain, and yet living; the blood ever considered as flowing and giving life to the world. The way by the old covenant neither gave life, nor removed the liability to death. The way to peace and reconciliation, under the old covenant, was through the dead bodies of the animals slain; but Christ is living, and ever liveth, to make intercession for us; therefore he is a new and living way.
In the Choephorae of Aeschylus, ver. 801, there is an expression like this of the apostle: -
Αγετε, των παλαι πεπραγμενων
Αυσασθ' ἁιμα προσφατοις δικαις.
Agite, olim venditorum
Solvite sanguinem recenti vindicta.
This way, says Dr. Owen, is new,
1. Because it was but newly made and prepared.
2. Because it belongs unto the new covenant.
3. Because it admits of no decays, but is always new, as to its efficacy and use, as in the day of its first preparation.
4. The way of the tabernacle waxed old, and so was prepared for a removal; but the Gospel way of salvation shall never be altered, nor changed, nor decay; it is always new, and remains for ever.
It is also called ζωσαν, living,
1. In opposition to the way into the holiest under the tabernacle, which was by death; nothing could be done in it without the blood of a victim.
2. It was the cause of death to any who might use it, except the high priest himself; and he could have access to it only one day in the year.
3. It is called living, because it has a spiritual vital efficacy in our access to God.
4. It is living as to its effects; it leads to life, and infallibly brings those who walk in it unto life eternal.
Through the veil - As the high priest lifted up or drew aside the veil that separated the holy from the most holy place, in order that he might have access to the Divine Majesty; and as the veil of the temple was rent from the top to the bottom at the crucifixion of Christ, to show that the way to the holiest was then laid open; so we must approach the throne through the mediation of Christ, and through his sacrificial death. His pierced side is the way to the holiest. Here the veil - his humanity, is rent, and the kingdom of heaven opened to all believers.
Albert Barnes: Notes on the Bible - 1834
10:20: By a new and living way - By a new method or manner. It was a mode of access that was till then unknown. No doubt many were saved before the Redeemer came, but the method by which they approached God was imperfect and difficult. The word which is rendered here "new" - πρόσφατον prosphaton - occurs nowhere else in the New Testament. It properly means "slain, or killed thereto;" that is, "newly killed, just dead; and then fresh, recent." Passow. It does not so much convey the idea that it is new in the sense that it had never existed before, as new in the sense that it is recent, or fresh. It was a way which was recently disclosed, and which had all the freshness of novelty. It is called a "living way," because it is a method that imparts life, or because it leads to life and happiness. Doddridge renders it "ever-living way," and supposes, in accordance with the opinion of Dr. Owen, that the allusion is to the fact that under the old dispensation the blood was to be offered as soon as it was shed, and that it could not be offered when it was cold and coagulated. The way by Christ was, however, always open. His blood was, as it were, always warm, and as if it had been recently shed. This interpretation seems to derive some support from the word which is rendered "new." See above. The word "living," also, has often the sense of perennial, or perpetual, as when applied to a fountain always running, in opposition to a pool that dries up (see the notes on Joh 4:10), and the new way to heaven may be called living - in all these respects. It is away that conducts to life. It is ever-living as if the blood which was shed always retained the freshness of what is flowing from the vein. And it is "perpetual" and "constant" like a fountain that always flows - for it is by a sacrifice whose power is perpetual and unchanging.
Which he hath consecrated for us - Margin, "or new made." The word here used means properly to renew, and then to initiate, to consecrate, to sanction. The idea is, that he has dedicated this way for our use; as if a temple or house were set apart for our service. It is a part consecrated by him for the service and salvation of man; a way of access to the eternal sanctuary for the sinner which has been set apart by the Redeemer for this service alone.
Through the veil, that is to say, his flesh - The Jewish high priest entered into the most holy place through the veil that divided the holy from the most holy place. That entrance was made by his drawing the veil aside, and thus the interior sanctuary was laid open. But there has been much difficulty felt in regard to the sense of the expression used here. The plain meaning of the expression is, that the way to heaven was opened by means, or through the medium of the flesh of Jesus; that is, of his body sacrificed for sin, as the most holy place in the temple was entered by means or through the medium of the veil. We are not to suppose, however, that the apostle meant to say that there was in all respects a resemblance between the veil and the flesh of Jesus, nor that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration - to wit, in the fact that the holy place was rendered accessible by withdrawing the veil, and that heaven was rendered accessible through the slain body of Jesus. The idea is, that there is by means both of the veil of the temple, and of the body of Jesus, a medium of access to God. God dwelt in the most holy place in the temple behind the veil by visible symbols, and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and is to be approached only through the offering of the body of Christ. Prof. Stuart supposes that the point of the comparison may be, that the veil of the temple operated as a screen to hide the visible symbol of the presence of God from human view, and that in like manner the body of Jesus might be regarded as a "kind of temporary tabernacle, or veil of the divine nature which dwelt within him." and that "as the veil of the tabernacle concealed the glory of Yahweh in the holy of holies, from the view of people, so Christ's flesh or body screened or concealed the higher nature from our view, which dwelt within this veil, as God did of old within the veil of the temple."
See this and other views explained at length in the larger commentaries. It does not seem to me to be necessary to attempt to carry out the point of the comparison in all respects. The simple idea which seems to have been in the mind of the apostle was, that the veil of the temple and the body of Jesus were alike in this respect, that they were the medium of access to God. It is by the offering of the body of Jesus; by the fact that he was clothed with flesh, and that in his body he made an atonement for sin, and that with his body raised up from the dead he has ascended to heaven, that we have access now to the throne of mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: a new: Joh 10:7, Joh 10:9, Joh 14:6
consecrated: or, new made
through: Heb 6:19, Heb 9:3; Exo 26:31-37, Exo 36:35-38; Lev 16:2, Lev 16:15, Lev 21:23; Mat 27:51; Mar 15:38; Luk 23:45
his: Joh 6:51-56; Eph 2:15; Ti1 3:16; Pe1 3:18; Jo1 4:2; Jo2 1:7
Geneva 1599
10:20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his (h) flesh;
(h) So Christ's flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.
John Gill
10:20 By a new and living way,.... Which is Christ, the God-man and Mediator; who is called the "new" way, not as to contrivance, revelation, or use; for it was contrived before the world was, and was revealed to our first parents, immediately after the fall, and was made use of by all the Old Testament saints; but in distinction to the old way of life, by the covenant of works; and because newly revealed with greater clearness and evidence; see Heb 10:8 and because it is always new, it never will be old, nor otherwise, there never will be another way: some render it, "a new slain way"; because Jesus was but newly slain, and his blood lately shed, by which the way is, and entrance is with boldness: and Christ is a "living way"; in opposition to the dead carcasses of slain beasts, and to the dead and killing letter of the law; Christ gives life to all his people; and all that walk in him, the way, live; and none in this way ever die; it leads to eternal life, and infallibly brings them thither:
which he hath consecrated for us; either God the Father, and so it intends the designation of Christ to be the way to life and happiness, and the qualification of him for it, by preparing a body, an human nature for him, and anointing it with the Holy Spirit, and the instalment of him into his priestly office, called a consecration, Heb 10:28 or else Christ himself, and so designs his compliance with his Father's will, and his devoting of himself to this service; his preparation of himself to be the way, by the shedding of his blood, and by his entrance into heaven, and by giving a clearer discovery of this way in the Gospel, by which life and immortality are brought to light: and this is
done through the vail, that is to say, his flesh; the human nature of Christ, through which the way to heaven is opened, renewed, and consecrated, is compared to the vail of the tabernacle, Ex 26:31 the matter of which that was made, was fine twined linen, which the Jews (y) say was of thread six times doubled; which may denote the holiness of Christ's human nature; the strength, courage, and steadfastness of it, under all its sorrows and sufferings; and the purity and duration of his righteousness; the colours of it were blue, purple, and scarlet, which may signify the sufferings of the human nature; the preciousness of Christ's blood, and the dignity of his person, and his royalty; purple and scarlet being wore by kings: the vail was of cunning work, which may intend the curious workmanship of Christ's human nature, and the graces of the Spirit, with which it is adorned; and it was made with "cherubim", pointing to the ministration of angels, both to Christ, and to his people. The pillars of it may signify the deity of Christ, the support of his human nature, in which it has its personal subsistence; and being of Shittim wood, may denote his eternity: and being covered with gold, his glory: its hooks and sockets may be symbolical of the union of the two natures in him.
(y) Maimon. Cele Hamikdash, c. 8. sect. 14. Jarchi in Exod. xxvi. 1. Kimchi in Sepher Shorash. rad.
John Wesley
10:20 By a living way - The way of faith, whereby we live indeed. Which he hath consecrated - Prepared, dedicated, and established for us. Through the veil, that is, his flesh - As by rending the veil in the temple, the holy of holies became visible and accessible; so by wounding the body of Christ, the God of heaven was manifested, and the way to heaven opened.
Robert Jamieson, A. R. Fausset and David Brown
10:20 which, &c.--The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on Heb 9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Rom 16:25-26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [LEO].
the veil--As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (Heb 5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Mt 27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (Jn 2:19).
10:2110:21: եւ քահանա՛յ մեծ ՚ի վերայ տանն Աստուծոյ.
21 եւ մեծ քահանայ ունենալով Աստծու տան վրայ՝
21 Եւ մեծ քահանայ մը ունենալով Աստուծոյ տանը վրայ,
եւ քահանայ մեծ ի վերայ տանն Աստուծոյ:

10:21: եւ քահանա՛յ մեծ ՚ի վերայ տանն Աստուծոյ.
21 եւ մեծ քահանայ ունենալով Աստծու տան վրայ՝
21 Եւ մեծ քահանայ մը ունենալով Աստուծոյ տանը վրայ,
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: и [имея] великого Священника над домом Божиим,
10:21  καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ θεοῦ,
10:21. καὶ (and) ἱερέα ( to-a-sacreder-of ) μέγαν ( to-great ) ἐπὶ ( upon ) τὸν ( to-the-one ) οἰκον ( to-a-house ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"
10:21. et sacerdotem magnum super domum DeiAnd a high priest over the house of God:
21. and a great priest over the house of God;
10:21. and in the Great Priest over the house of God.
10:21. And [having] an high priest over the house of God;
And [having] an high priest over the house of God:

21: и [имея] великого Священника над домом Божиим,
10:21  καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ θεοῦ,
10:21. et sacerdotem magnum super domum Dei
And a high priest over the house of God:
10:21. and in the Great Priest over the house of God.
10:21. And [having] an high priest over the house of God;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: "Да приступаем..." Кто - да приступаем? "Кто свят по вере, по духовному служению" (Злат.). - "С искренним сердцем, с полною верою..." "потому что здесь нет ничего видимого: и священник, и жертва, и жертвенник - невидимы" (Злат.). - "Кроплением очистивши сердца от порочной совести..." "Здесь апостол доказывает, что требуется не только вера, но и добродетельная жизнь, и то, чтобы не сознавать за собою ничего худого. В святое не допускаются те, которые не ведут себя вполне так, потому что оно - святое и святое святых; следовательно, сюда не входит никто из нечистых. Те омывали тело, а мы - совесть; нужно и ныне омываться, но уже - добродетелью" (Злат.). - "Омыв тело водою чистою..." "Здесь говорится о купели крещения, которая очищает не тело, а душу" (Злат.). "Говорит о воде, или делающей чистыми, или не имеющей крови" (там же).
Adam Clarke: Commentary on the Bible - 1831
10:21: A high priest over the house of God - The house or family of God is the Christian Church, or all true believers in the Lord Jesus. Over this Church, house, or family, Christ is the High Priest - in their behalf he offers his own blood, and their prayers and praises; and as the high priest had the ordering of all things that appertained to the house and worship of God, so has Christ in the government of his Church. This government he never gave into other hands. As none can govern and preserve the world but God, so none can govern and save the Church but the Lord Jesus: He is over the house; He is its President; he instructs, protects, guides, feeds, defends, and saves the flock. Those who have such a President may well have confidence; for with him is the fountain of life, and he has all power in the heavens and in the earth.
Albert Barnes: Notes on the Bible - 1834
10:21: And having an High Priest over the house of God - Over the spiritual house of God; that is, the church; compare the notes on Heb 3:1-6. Under the Jewish dispensation there was a great high priest, and the same is true under the Christian dispensation. This the apostle had shown at length in the pRev_ious part of the Epistle. The idea here is, that as under the former dispensation it was regarded as a privilege that the people of God might have access to the mercy-seat by means of the high priest; so it is true in a much higher sense that we may now have access to God through our greater and more glorious High Priest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: an: Heb 2:17, Heb 3:1, Heb 4:14-16, Heb 6:20, Heb 7:26, Heb 8:1
the house: Heb 3:3-6; Mat 16:18; Co1 3:9-17; Co2 6:16, Co2 6:17; Eph 2:19-22; Ti1 3:15
John Gill
10:21 And having an high priest over the house of God. The church of God, over which Christ is as prophet, priest, and King, and as the Son and owner of it; See Gill on Heb 3:6; See Gill on Heb 4:14. In the Greek text it is, "a great priest"; so the Messiah is called by the Targum on Zech 6:12 , "a great priest", as he is; even a great high priest, as in Heb 4:14, and greater than Aaron, and any of his sons.
Robert Jamieson, A. R. Fausset and David Brown
10:21 high priest--As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (Zech 6:13); a royal Priest, and a priestly King.
house of God--the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (Heb 12:22-23). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.
10:2210:22: մատիցո՛ւք ճշմարի՛տ սրտիւք, լրութեա՛մբ հաւատոց, լուացեալ զսիրտս ՚ի խղճէ չարեաց՝ եւ մկրտեալ զմարմին ՚ի ջուրն սրբութեան[4804]. [4804] Ոմանք. Ճշմարիտ սրտիւ... եւ մկրտել զմարմինս ՚ի ջուր սր՛՛։
22 մօտենանք ճշմարիտ սրտով, հաւատի լիութեամբ՝ սրտներս մաքրած չար խղճմտանքից եւ մեր մարմինը լուացած մաքուր ջրով:
22 Մօտենանք ճշմարիտ սրտով, լեցուն հաւատքով, սրտերնիս չար խիղճէն մաքրուած ու մարմիննիս մաքուր ջրով լուացուած.
մատիցուք ճշմարիտ սրտիւք, լրութեամբ հաւատոց, լուացեալ զսիրտս ի խղճէ չարեաց եւ մկրտեալ զմարմին ի ջուրն սրբութեան:

10:22: մատիցո՛ւք ճշմարի՛տ սրտիւք, լրութեա՛մբ հաւատոց, լուացեալ զսիրտս ՚ի խղճէ չարեաց՝ եւ մկրտեալ զմարմին ՚ի ջուրն սրբութեան[4804].
[4804] Ոմանք. Ճշմարիտ սրտիւ... եւ մկրտել զմարմինս ՚ի ջուր սր՛՛։
22 մօտենանք ճշմարիտ սրտով, հաւատի լիութեամբ՝ սրտներս մաքրած չար խղճմտանքից եւ մեր մարմինը լուացած մաքուր ջրով:
22 Մօտենանք ճշմարիտ սրտով, լեցուն հաւատքով, սրտերնիս չար խիղճէն մաքրուած ու մարմիննիս մաքուր ջրով լուացուած.
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: да приступаем с искренним сердцем, с полною верою, кроплением очистив сердца от порочной совести, и омыв тело водою чистою,
10:22  προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῶ·
10:22. προσερχώμεθα ( we-might-come-come-toward ) μετὰ (with) ἀληθινῆς (of-un-secluded-belonged-to) καρδίας (of-a-heart) ἐν (in) πληροφορίᾳ (unto-a-full-beareeing-unto) πίστεως, (of-a-trust," ῤεραντισμενοι ( having-had-come-to-be-sprinkled-to ) τὰς (to-the-ones) καρδίας (to-hearts) ἀπὸ (off) συνειδήσεως (of-a-seeing-together) πονηρᾶς (of-en-necessitated) καὶ (and) λελουσμένοι ( having-had-come-to-be-bathed ) τὸ (to-the-one) σῶμα (to-a-body) ὕδατι (unto-a-water) καθαρῷ: (unto-cleansed)
10:22. accedamus cum vero corde in plenitudine fidei aspersi corda a conscientia mala et abluti corpus aqua mundaLet us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
22. let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water:
10:22. So, let us draw near with a true heart, in the fullness of faith, having hearts cleansed from an evil conscience, and bodies absolved with clean water.
10:22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water:

22: да приступаем с искренним сердцем, с полною верою, кроплением очистив сердца от порочной совести, и омыв тело водою чистою,
10:22  προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῶ·
10:22. accedamus cum vero corde in plenitudine fidei aspersi corda a conscientia mala et abluti corpus aqua munda
Let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water.
10:22. So, let us draw near with a true heart, in the fullness of faith, having hearts cleansed from an evil conscience, and bodies absolved with clean water.
10:22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
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Adam Clarke: Commentary on the Bible - 1831
10:22: Let us draw near - Let us come with the blood of our sacrifice to the throne of God: the expression is sacrificial.
With a true heart - Deeply convinced of our need of help, and truly in earnest to obtain it.
In full assurance of faith - Being fully persuaded that God will accept us for the sake of his Son, and that the sacrificial death of Christ gives us full authority to expect every blessing we need.
Having our hearts sprinkled - Not our bodies, as was the case among the Hebrews, when they had contracted any pollution, for they were to be sprinkled with the water of separation, see Num 19:2-10; but our hearts, sprinkled by the cleansing efficacy of the blood of Christ, without which we cannot draw nigh to God.
From an evil conscience - Having that deep sense of guilt which our conscience felt taken all away, and the peace and love of God shed abroad ill our hearts by the Holy Ghost given unto us.
Our bodies washed with pure water - The high priest, before he entered into the inner tabernacle, or put on his holy garments, was to wash his flesh in water, Lev 16:4, and the Levites were to be cleansed the same way, Num 8:7. The apostle probably alludes to this in what he says here, though it appears that he refers principally to baptisms, the washing by which was an emblem of the purification of the soul by the grace and Spirit of Christ; but it is most likely that it is to the Jewish baptisms, and not the Christian, that the apostle alludes.
Albert Barnes: Notes on the Bible - 1834
10:22: Let us draw near with a true heart - In prayer and praise; in every act of confidence and of worship. A sincere heart was required under the ancient dispensation; it is always demanded of people when they draw near to God to worship him; see Joh 4:23-24. Every form of religion which God has Rev_ealed requires the worshippers to come with pure and holy hearts.
In full assurance of faith - see the word used here explained in the notes on Heb 6:11. The "full assurance of faith" means unwavering confidence; a fulness of faith in God which leaves no room for doubt. Christians are permitted to come thus because God has Rev_ealed himself through the Redeemer as in every way deserving their fullest confidence. No one approaches God in an acceptable manner who does not come to him in this manner. What parent would feel that a child came with any right feelings to ask a favour of him who had not "the fullest confidence in him?"
("This πληροφορια plē rophoria, or full assurance of faith, is not, as many imagine, absolute certainty of a man's own particular salvation, for that is termed "the full assurance of hope," Heb 6:11, and arises from faith and its fruits. But the full assurance of faith is the assurance of that truth, which is testified and proposed in the gospel, to all the hearers of it in common, to be believed by them, unto their salvation, and is also termed the full assurance of understanding; Col 2:2. Though all that the gospel Rev_eals, claims the full assurance of faith, yet here it seems more particularly to respect the efficacy and all-sufficiency of Christ's offering for procuring pardon and acceptance." - McLean.
Having our hearts sprinkled from an evil conscience - By the blood of Jesus. This was prepared to make the conscience pure. The Jewish cleansing or sprinkling with blood related only to what was external, and could not make the conscience perfect Heb 9:9, but the sacrifice offered by the Saviour was designed to give peace to the troubled mind, and to make it pure and holy. An "evil conscience" is a consciousness of evil, or a conscience oppressed with sin; that is, a conscience that accuses of guilt. We are made free from such a conscience through the atonement of Jesus, not because we become convinced that we have not committed sin, and not because we are led to suppose that our sins are less than we had otherwise supposed - for the Rev_erse of both these is true - but because our sins are forgiven, and since they are freely pardoned they no longer produce remorse and the fear of future wrath. A child that has been forgiven may feel that he has done very wrong, but still he will not be then overpowered with distress in view of his guilt, or with the apprehension of punishment.
And our bodies washed with pure water - It was common for the Jews to wash themselves, or to perform various ablutions in their services; see Exo 39:4; Exo 30:19-21; Exo 40:12; Lev 6:27; Lev 13:54, Lev 13:58; Lev 14:8-9; Lev 15:16; Lev 16:4, Lev 16:24; Lev 22:6; compare the notes on Mar 7:3. The same thing was also true among the pagan. There was usually, at the entrance of their temples, a vessel placed with consecrated water, in which, as Pliny says (Hist. Nat. lib. 15:c. 30), there was a branch of laurel placed with which the priests sprinkled all who approached for worship. It was necessary that this water should be pure, and it was drawn fresh from wells or fountains for the purpose. Water from pools and ponds was regarded as unsuitable, as was also even the purest water of the fountain, if it had stood long. AEneas sprinkled himself in this manner, as he was about to enter the invisible world (Aeneid vi. 635), with fresh water.
Porphyry says that the Essenes were accustomed to cleanse themselves with the purest water. Thus, Ezekiel also says, "Then will I sprinkle clean water upon you, and you shall be clean." Sea-water was usually regarded as best adapted to this purpose, as the salt was supposed to have a cleansing property. The Jews who dwelt near the sea, were thence accustomed, as Aristides says, to wash their hands every morning on this account in the sea-water. Potter's Greek Archae. i. 222. Rosenmuller, Alte und Neue Morgenland, in loc. It was from the pagan custom of placing a vessel with consecrated water at the entrance of their temples, that the Roman Catholic custom is derived in their churches of placing "holy water" near the door, that those who worship there may "cross themselves." In accordance with the Jewish custom, the apostle says, that it was proper that under the Christian dispensation we should approach God, having performed an act emblematic of purity by the application of water to the body.
That there is an allusion to baptism is clear. The apostle is comparing the two dispensations, and his aim is to show that in the Christian dispensation there was everything which was regarded as valuable and important in the old. So he had shown it to have been in regard to the fact that there was a Lawgiver; that there was a great High Priest; and that there were sacrifices and ordinances of religion in the Christian dispensation as well as the Jewish. In regard to each of these, he had shown that they existed in the Christian religion in a much more valuable and important sense than under the ancient dispensation. In like manner it was true, that as they were required to come to the service of God, having performed various ablutions to keep the body pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians came, having had it applied to them also in baptism, as a symbol of holiness.
It is not necessary, in order to see the force of this, to suppose that water had been applied to the whole of the body, or that they had been completely immersed, for all the force of the reasoning is retained by the supposition that it was a mere symbol or emblem of purification. The whole stress of the argument here turns, not on the fact that the body had been washed all over, but that the worshipper had been qualified for the spiritual service of the Most High in connection with an appropriate emblematic ceremony. The quantity of water used for this is not a material point, any more than the quantity of oil was in the ceremony of inaugurating kings and priests. This was not done in the Christian dispensation by washing the body frequently, as in the ancient system, nor even necessarily by washing the whole body - which would no more contribute to the purity of the heart than by application of water to any part of the body, but by the fact that water had been used as emblematic of the purifying of the soul. The passage before us proves, undoubtedly:
(1) that water should be applied under the new dispensation as an ordinance of religion; and,
(2) that pure water should be used - for that only is a proper emblem of the purity of the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: draw: Heb 4:16, Heb 7:19; Psa 73:28; Isa 29:13; Jer 30:21; Jam 4:8
a true: Kg1 15:3; Ch1 12:33, Ch1 28:9, Ch1 29:17; Psa 9:1, Psa 32:11, Psa 51:10, Psa 84:11, Psa 94:15; Psa 111:1, Psa 119:2, Psa 119:7, Psa 119:10, Psa 119:34, Psa 119:58, Psa 119:69, Psa 119:80, Psa 119:145; Pro 23:26; Jer 3:10, Jer 24:7; Act 8:21; Eph 6:5
in full: Heb 10:19; Mat 21:21, Mat 21:22; Mar 11:23, Mar 11:24; Eph 3:12; Jam 1:6; Jo1 3:19, Jo1 3:21, Jo1 3:22
sprinkled: Heb 9:13, Heb 9:14, Heb 9:19, Heb 11:28, Heb 12:24; Lev 14:7; Num 8:7, Num 19:18, Num 19:19; Isa 52:15; Eze 36:25; Pe1 1:2
an evil: Joh 8:9; Ti1 4:2; Jo1 3:20
our bodies: Heb 9:10; Exo 29:4; Lev 8:6; Eze 16:9, Eze 36:25; Zac 13:1; Mat 3:11; Joh 3:5; Joh 13:8-10; Co1 6:11; Co2 7:1; Eph 5:26; Tit 3:5; Pe1 3:21; Rev 1:5
Geneva 1599
10:22 (7) Let us draw near with a (i) true heart in full assurance of faith, having our (k) hearts sprinkled from an evil conscience, and our bodies washed with (l) pure water.
(7) A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.
(i) With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.
(k) This is it which the Lord says, Be ye holy, for I am holy.
(l) With the grace of the Holy Spirit.
John Gill
10:22 Let us draw near with a true heart,.... Either to the holiest of all, into which the saints have boldness to enter; or to Christ the high priest, who is entered there; or to the house of God, over which he is an high priest; or rather to God himself, as on a throne of grace, on the mercy seat in heaven, the most holy place: to "draw near" to him is a sacerdotal act, common to all the saints, who are made priests to God; and includes the whole of divine worship, but more especially designs prayer; to which believers are encouraged from the liberty and boldness they may have and use, of entering into the holiest by the blood of Jesus; from Christ's being the new and living way into it, and from his being an high priest over the house of God: the manner of drawing near is, "with a true heart"; not with the body only, but with the heart principally; with a renewed one, one that is right with God, and is single and sincere, is hearty in its desires, and upright in its ends.
In full assurance of faith; in God, Father, Son, and Spirit; without faith, drawing near to God can neither be acceptable to him, nor of service to men; and a full assurance of faith, with respect to the object drawn nigh unto, and of the way unto him, and of acceptance with him through Christ, and of having the petitions put up to him granted, is very comfortable to believers, greatly becomes them, and is well pleasing to God:
having our hearts sprinkled from an evil conscience; which is blind, inactive, partial, stupid, or guilty; and it is the blood of Christ, which being sprinkled on it by the Spirit of God, purges it from dead works, cleanses it from all sin, and speaks peace and pardon to it; and such may draw near with freedom and boldness, with readiness and cheerfulness, and with reverence and godly fear:
and our bodies washed with pure water; not baptismal water, but the grace of the Spirit, which is often compared to water, in Scripture: the body, as well as soul, needs washing, and renewing; internal grace influences outward, actions, which adorn religion, and without which bodies cannot be presented holy to God. The allusion is to a custom of the Jews, who were obliged to wash their bodies, and make them clean, when they prayed. So Aben Ezra observes on Gen 35:2
"that every Israelite, when he went to pray at a fixed place, was obliged to have , "his body pure", and his garments pure.''
So a priest might not enter into the court for service, though clean, until he had washed himself all over (z); and it is to sacerdotal acts that the reference is here.
(z) Misn. Yoma, c. 3. sect. 3. Vid. Philo de Victimas Offerent. p. 848.
John Wesley
10:22 Let us draw near - To God. With a true heart - In godly sincerity. Having our hearts sprinkled from an evil conscience - So as to condemn us no longer And our bodies washed with pure water - All our conversation spotless and holy, which is far more acceptable to God than all the legal sprinklings and washings.
Robert Jamieson, A. R. Fausset and David Brown
10:22 (Heb 4:16; Heb 7:19.)
with a true heart--without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (Heb 10:26).
full assurance-- (Heb 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," Heb 10:23-24.
sprinkled from--that is, sprinkled so as to be cleansed from.
evil conscience--a consciousness of guilt unatoned for, and uncleansed away (Heb 10:2; Heb 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (Heb 9:13, Heb 9:21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (Heb 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (1Pet 3:21). "Body" (not merely "flesh," the carnal part, as 2Cor 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare Jn 19:34; 1Cor 6:11; 1Jn 5:6; Ezek 36:25. The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.
10:2310:23: պի՛նդ կալցուք զխոստովանութիւն անշարժ յուսոյն, զի հաւատարի՛մ է որ խոստացաւն։
23 Ամուր պահենք անխախտ յոյսի դաւանութիւնը, քանի որ հաւատարիմ է նա, ով խոստացաւ.
23 Անխախտ պահենք յոյսին դաւանութիւնը, վասն զի հաւատարիմ է անիկա որ խոստացաւ։
պինդ կալցուք զխոստովանութիւն անշարժ յուսոյն, զի հաւատարիմ է որ խոստացաւն:

10:23: պի՛նդ կալցուք զխոստովանութիւն անշարժ յուսոյն, զի հաւատարի՛մ է որ խոստացաւն։
23 Ամուր պահենք անխախտ յոյսի դաւանութիւնը, քանի որ հաւատարիմ է նա, ով խոստացաւ.
23 Անխախտ պահենք յոյսին դաւանութիւնը, վասն զի հաւատարիմ է անիկա որ խոստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: будем держаться исповедания упования неуклонно, ибо верен Обещавший.
10:23  κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος·
10:23. κατέχωμεν (we-might-hold-down) τὴν (to-the-one) ὁμολογίαν (to-an-along-fortheeing-unto) τῆς (of-the-one) ἐλπίδος (of-an-expectation) ἀκλινῆ, (to-un-reclined,"πιστὸς (trusted) γὰρ (therefore) ὁ (the-one) ἐπαγγειλάμενος : ( having-messaged-upon )
10:23. teneamus spei nostrae confessionem indeclinabilem fidelis enim est qui repromisitLet us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
23. let us hold fast the confession of our hope that it waver not; for he is faithful that promised:
10:23. Let us hold fast to the confession of our hope, without wavering, for he who has promised is faithful.
10:23. Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;)
Let us hold fast the profession of [our] faith without wavering; ( for he [is] faithful that promised:

23: будем держаться исповедания упования неуклонно, ибо верен Обещавший.
10:23  κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος·
10:23. teneamus spei nostrae confessionem indeclinabilem fidelis enim est qui repromisit
Let us hold fast the confession of our hope without wavering (for he is faithful that hath promised):
10:23. Let us hold fast to the confession of our hope, without wavering, for he who has promised is faithful.
10:23. Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Верен Обещавший..." "Что? То, что нужно отойти (из здешней жизни) и войти в Царство (Небесное). Потому не исследуй, не требуй доказательств: наши (предметы) требуют веры" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:23: Let us hold fast the profession of our faith - The word ὁμολογια, from ὁμου, together, and λογος, a word, implies that general consent that was among Christians on all the important articles of their faith and practice; particularly their acknowledgment of the truth of the Gospel, and of Jesus Christ, as the only victim for sin, and the only Savior from it. If the word washed above refer to Christian baptism in the ease of adults, then the profession is that which the baptized then made of their faith in the Gospel; and of their determination to live and die in that faith.
The various readings on this clause are many in the MSS., etc. Της ελπιδος την ὁμολογιαν, the confession of our Hope; D*, two of the Itala, Vulgate, Erpen's Arabic, and the Ethiopic. Ὁμολογιαν της πιστεως, the confession of Faith; one of the Barberini MSS. and two others. This is the reading which our translators have followed; but it is of very little authority. Την επαγγελιαν της ελπιδος, the promise of Hope; St. Chrysostom. Την ελπιδα της ὁμολογιας, the Hope of our Profession; one of Petavius's MSS. But among all these, the confession or profession of Hope is undoubtedly the genuine reading. Now, among the primitive Christians, the hope which they professed was the resurrection of the body, and everlasting life; every thing among these Christians was done and believed in reference to a future state; and for the joy that this set before them, they, like their Master, endured every cross, and despised all shame: they expected to be with God, through Christ; this hope they professed to have; and they confessed boldly and publicly the faith on which this hope was built. The apostle exhorts them to hold fast this confession without wavering - never to doubt the declarations made to them by their Redeemer, but having the full assurance of faith that their hearts were sprinkled from an evil conscience, that they had found redemption in the blood of the lamb, they might expect to be glorified with their living Head in the kingdom of their Father.
He is faithful that promised - The eternal life, which is the object of your hope, is promised to you by him who cannot lie; as he then is faithful who has given you this promise, hold fast the profession of your hope.
Albert Barnes: Notes on the Bible - 1834
10:23: Let us hold fast the profession of our faith without wavering - To secure this was one of the leading designs of this Epistle, and hence, the apostle adverts to it so frequently. It is evident that those whom he wrote were suffering persecution Heb. 12, and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered, and that all this was possessed far more abundantly in the permanent Christian system than in what was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith - for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.
For he is faithful that promised - To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. The argument here is:
(1) that since God is so faithful to us, we ought to be faithful to him;
(2) the fact that he is faithful is an encouragement to us.
We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured, that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering; compare the notes on Co1 10:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: hold: Heb 3:6, Heb 3:14, Heb 4:14; Rev 3:11
wavering: Jam 1:6
for: Heb 6:18, Heb 11:11; Co1 1:9, Co1 10:13; Th1 5:24; Th2 3:3; Tit 1:2
John Gill
10:23 Let us hold fast the profession of our faith without wavering,.... Either in the grace or doctrine of faith, or in the profession of both; See Gill on Heb 4:14.
For he is faithful that promised; that is God; and it is true of Father, Son, and Spirit; but God the Father may be more especially designed: he is a promising God, and is known to be so by his people; he is eminently and emphatically the Promiser; and all other promisers, and the promises made by them, signify little; but the promises of God are exceeding great and precious, very ancient, free, and unconditional, irrevocable and immutable, and are admirably suited to the cases of his people, and will be fulfilled everyone of them: they include in them things temporal, spiritual, and eternal; things temporal, as that his people shall not want, that their afflictions shall work for good, and that he will support them under all their troubles; things spiritual, as that he will be their God, which takes in his everlasting love to them, and his gracious presence with them, and his protection of them; and that all grace shall be wrought in them, and every blessing of grace bestowed on them: and things eternal; as everlasting glory and happiness; the promise of eternal life was in God's heart, made in the covenant, and put into Christ's hands before the world began, and is declared in the Gospel: now God is faithful to all his promises, nor can he fail, or deceive; he is all wise and foreknowing of everything that comes to pass; he never changes his mind, nor forgets his word; and he is able to perform, and is the God of truth, and cannot lie; nor has he ever failed in anyone of his promises, nor will he suffer his faithfulness to fail; and this is a strong argument to hold fast a profession of faith.
John Wesley
10:23 The profession of our hope - The hope which we professed at our baptism.
Robert Jamieson, A. R. Fausset and David Brown
10:23 (Heb 3:6, Heb 3:14; Heb 4:14.)
profession--Greek, "confession."
our faith--rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (1Pet 3:15). Hope is similarly (Heb 10:22) connected with purification (1Jn 3:3).
without wavering--without declension (Heb 3:14), "steadfast unto the end."
he--God is faithful to His promises (Heb 6:17-18; Heb 11:11; Heb 12:26, Heb 12:28; 1Cor 1:9; 1Cor 10:13; Th1 5:24; Th2 3:3; see also Christ's promise, Jn 12:26); but man is too often unfaithful to his duties.
10:2410:24: Եւ զգուշասցո՛ւք միմեանց յորդորմա՛մբք սիրոյ եւ գործոց բարեաց[4805]. [4805] Ոմանք. Եւ զգուշացարուք միմեանց։
24 եւ հոգ տանենք միմեանց՝ սիրոյ եւ բարի գործերի յորդորելով
24 Եւ իրարու հոգ տանինք՝ սիրոյ եւ բարեգործութեան մղելով
Եւ զգուշասցուք միմեանց յորդորմամբք սիրոյ եւ գործոց բարեաց:

10:24: Եւ զգուշասցո՛ւք միմեանց յորդորմա՛մբք սիրոյ եւ գործոց բարեաց[4805].
[4805] Ոմանք. Եւ զգուշացարուք միմեանց։
24 եւ հոգ տանենք միմեանց՝ սիրոյ եւ բարի գործերի յորդորելով
24 Եւ իրարու հոգ տանինք՝ սիրոյ եւ բարեգործութեան մղելով
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Будем внимательны друг ко другу, поощряя к любви и добрым делам.
10:24  καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων,
10:24. καὶ (and) κατανοῶμεν (we-might-consider-down-unto) ἀλλήλους ( to-one-to-other ) εἰς (into) παροξυσμὸν (to-a-sharpening-beside-of) ἀγάπης (of-an-excessing-off) καὶ (and) καλῶν ( of-seemly ) ἔργων, (of-works,"
10:24. et consideremus invicem in provocationem caritatis et bonorum operumAnd let us consider one another, to provoke unto charity and to good works:
24. and let us consider one another to provoke unto love and good works;
10:24. And let us be considerate of one another, so as to prompt ourselves to charity and to good works,
10:24. And let us consider one another to provoke unto love and to good works:
And let us consider one another to provoke unto love and to good works:

24: Будем внимательны друг ко другу, поощряя к любви и добрым делам.
10:24  καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων,
10:24. et consideremus invicem in provocationem caritatis et bonorum operum
And let us consider one another, to provoke unto charity and to good works:
10:24. And let us be considerate of one another, so as to prompt ourselves to charity and to good works,
10:24. And let us consider one another to provoke unto love and to good works:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: "Как железо острит железо, так и общение друг с другом умножает любовь. Если камень, ударяясь о камень, издает огонь, то не тем ли более душа, сообщаясь с душою?" (Злат.). "Что значит: в поощрении любви? Чтобы более и более любить и быть любимыми. Прибавляет еще: и добрых дел, чтобы они прониклись соревнованием... Кто добродетелен, тому будем подражать, будем смотреть на него, чтобы любить и быть любимыми; а от любви происходят добрые дела" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:24: And let us consider one another - Κατανοωμεν· Let us diligently and attentively consider each other's trials, difficulties, and weaknesses; feel for each other, and excite each other to an increase of love to God and man; and, as the proof of it, to be fruitful in good works. The words εις παροξυσμον, to the provocation, are often taken in a good sense, and signify excitement, stirring up, to do any thing laudable, useful, honorable, or necessary. Xenophon, Cyrop., lib. vi., page 108, speaking of the conduct of Cyrus towards his officers, says: Και τουτους επαινων τε, παρωξυνε, και χαριζομενος αυτοις ὁ τι δυναιτο. "He by praises and gifts excited them as much as possible." See the note on Act 15:39, where the subject is farther considered.
Albert Barnes: Notes on the Bible - 1834
10:24: And let us consider one another - Let us so regard the welfare of others as to endeavor to excite them to persevere in the Christian life. The idea is, that much might be done, in securing perseverance and fidelity, by mutual kind exhortation. They were not to be selfish; they were not to regard their own interests only (notes, Phi 2:4); they were to have a kind sympathy in the concerns of each other. They had, as Christians have now, the same duties to perform, and the same trials to meet, and they should strengthen each other in their trials and encourage them in their work.
To provoke unto love - We use the word "provoke" now in a somewhat different sense, as meaning to offend, to irritate, to incense; but its original meaning is to "arouse, to excite, to call into action," and it is used in this sense here. The Greek is, literally, "unto a paroxysm of love" - εἰς παροξυσμον eis paroxusmon - the word "paroxysm" meaning "excitement or impulse," and the idea is, that they were to endeavor to arouse or excite each other to the manifestation of love. The word is what properly expresses excitement, and means that Christians should endeavor to excite each other. Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited to love each other too much, or to perform too many good works.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: consider: Heb 13:3; Psa 41:1; Pro 29:7; Act 11:29; Rom 12:15, Rom 15:1, Rom 15:2; Co1 8:12, Co1 8:13, Co1 9:22; Co1 10:33; Gal 6:1; Col 3:16; Th1 5:11; Th2 3:9
to provoke: Rom 11:4; Co2 8:8, Co2 9:2
love: Heb 6:10, Heb 6:11, Heb 13:1; Gal 5:6, Gal 5:13, Gal 5:22; Phi 1:9-11; Th1 1:3, Th1 3:12, Th1 3:13; Ti1 6:18; Tit 2:4, Tit 3:8; Jo1 3:18
John Gill
10:24 And let us consider one another,.... Saints should consider one another as men, that they are but men, of like passions and infirmities; they should consider their different tempers, and make allowance for them, and their outward state and condition in the world: they should consider one another as saints, partakers of the same grace; as that they are all loved with the same love, all conceived and brought forth in the womb of God's eternal electing grace, interested in the same covenant, redeemed by the same blood, and have the same graces and privileges, and an equal right to glory; having one and the same Spirit, the same grace of faith, the same righteousness, the same fountain to wash in, the same fulness to partake of, the same throne of grace to go to, and the same inheritance to enjoy: they should consider one another as church members, the grace and gifts of the another, their different age and standing in the church, their relation to each other as brethren; they should consider them under suffering or sorrowful circumstances, under afflictions, temptations, desertions, declensions, and as attended with infirmities and sins: and the end of such consideration should be,
to provoke unto love; to brotherly love, to stir it up, and stir up to it, which is apt to wax cold, that so it may be rekindled, and give a most vehement flame; for this is Christ's new commandment, the bond of perfection, the evidence of regeneration, that which makes the saints' communion comfortable and delightful, and without which a profession of religion is in vain.
And to good works; not for justification before God, and in order to procure salvation; but that God may be glorified, the Gospel adorned, the mouths of gainsayers stopped, faith evidenced to the world, and gratitude to God for his benefits shown, and for the profit and advantage of fellow creatures, and fellow Christians.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.
consider--with the mind attentively fixed on "one another" (see on Heb 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Ps 41:1, and Heb 12:15, "(All) looking diligently lest any fail of the grace of God."
to provoke--Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.
10:2510:25: եւ մի՛ թողցուք զժողովս միմեանց, որպէս սովո՛ր են ոմանք. այլ մխիթարեսցուք, եւ այնչափ եւ՛ս առաւել՝ որչափ տեսանիցէ՛ք զօրն մերձեալ[4806]։ [4806] Ոմանք. Եւ մի՛ թողուցուք... որպէս եւ սովոր են... այլ մխիթարեցարուք այնչափ առաւել՝ որչափ տեսանէք զօրն։
25 եւ զանց չառնենք մէկտեղ հաւաքուելը, ինչպէս որ սովոր են անել ոմանք, այլ խրախուսենք միմեանց, եւ այդ այնքան աւելի, որքան տեսնում էք Տիրոջ օրուայ մօտենալը:
25 Եւ մէկտեղ հաւաքուիլը չթողունք, ինչպէս ոմանք սովորութիւն ունին. հապա մէկզմէկ յորդորենք ու այնչափ աւելի՝ որչափ այն օրուան մօտենալը կը տեսնէք։
եւ մի՛ թողցուք զժողովս միմեանց, որպէս եւ սովոր են ոմանք. այլ մխիթարեսցուք, եւ այնչափ եւս առաւել` որչափ տեսանիցէք զօրն մերձեալ:

10:25: եւ մի՛ թողցուք զժողովս միմեանց, որպէս սովո՛ր են ոմանք. այլ մխիթարեսցուք, եւ այնչափ եւ՛ս առաւել՝ որչափ տեսանիցէ՛ք զօրն մերձեալ[4806]։
[4806] Ոմանք. Եւ մի՛ թողուցուք... որպէս եւ սովոր են... այլ մխիթարեցարուք այնչափ առաւել՝ որչափ տեսանէք զօրն։
25 եւ զանց չառնենք մէկտեղ հաւաքուելը, ինչպէս որ սովոր են անել ոմանք, այլ խրախուսենք միմեանց, եւ այդ այնքան աւելի, որքան տեսնում էք Տիրոջ օրուայ մօտենալը:
25 Եւ մէկտեղ հաւաքուիլը չթողունք, ինչպէս ոմանք սովորութիւն ունին. հապա մէկզմէկ յորդորենք ու այնչափ աւելի՝ որչափ այն օրուան մօտենալը կը տեսնէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Не будем оставлять собрания своего, как есть у некоторых обычай; но будем увещевать [друг друга], и тем более, чем более усматриваете приближение дня оного.
10:25  μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν.
10:25. μὴ (lest) ἐγκαταλείποντες ( remaindering-down-in ) τὴν (to-the-one) ἐπισυναγωγὴν (to-a-leading-together-upon) ἑαυτῶν, (of-selves,"καθὼς (down-as) ἔθος (a-custom) τισίν, (unto-ones,"ἀλλὰ (other) παρακαλοῦντες , ( calling-beside-unto ) καὶ (and) τοσούτῳ (unto-the-one-which-the-one-this) μᾶλλον (more-such) ὅσῳ (unto-which-a-which) βλέπετε (ye-view) ἐγγίζουσαν (to-nearing-to) τὴν (to-the-one) ἡμέραν. (to-a-day)
10:25. non deserentes collectionem nostram sicut est consuetudinis quibusdam sed consolantes et tanto magis quanto videritis adpropinquantem diemNot forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
25. not forsaking the assembling of ourselves together, as the custom of some is, but exhorting ; and so much the more, as ye see the day drawing nigh.
10:25. not deserting our assembly, as some are accustomed to do, but consoling one another, and even more so as you see that the day is approaching.
10:25. Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching.
Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching:

25: Не будем оставлять собрания своего, как есть у некоторых обычай; но будем увещевать [друг друга], и тем более, чем более усматриваете приближение дня оного.
10:25  μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν.
10:25. non deserentes collectionem nostram sicut est consuetudinis quibusdam sed consolantes et tanto magis quanto videritis adpropinquantem diem
Not forsaking our assembly, as some are accustomed: but comforting one anther, and so much the more as you see the day approaching.
10:25. not deserting our assembly, as some are accustomed to do, but consoling one another, and even more so as you see that the day is approaching.
10:25. Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: "Что значит: не оставляюще собрания своего? Он имеет в виду, что от собрания и взаимного общения происходит великая сила (Мф 18:20; Ин 17:11; Деян 4:32)... от него умножается любовь; за умножением же любви необходимо следуют и дела по Боге..." (Злат.). - "Как есть у некоторых обычай..." Здесь апостол предлагает не только увещание, но и укоризну, с запрещением. - "Приближение дня оного..." В подлиннике настоящего места нет слова оный и, по-видимому, не должно быть, так как здесь разумеется собственно вообще наступление светлого для христиан времени - нравственно светлое состояние их и полное торжество их в великий день славы Церкви Христовой (ср. VIII:8; Рим 13:12; 1Кор.3:13; 1: Сол 5:4-8). Впрочем, если принять во внимание 27: стих, то можно сказать, что и здесь отчасти должно разуметь день оный - для одних светлый и радостный, а для других страшный и гибельный.
Adam Clarke: Commentary on the Bible - 1831
10:25: Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων. Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, (Th2 2:1), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example.
The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter (Heb 10:39 (note)).
Albert Barnes: Notes on the Bible - 1834
10:25: Not forsaking the assembling of ourselves together - That is, for purposes of public worship. Some expositors have understood the word rendered here as "assembling" - ἐπισυναγωγὴν episunagō gē n - as meaning "the society of Christians," or the church; and they have supposed that the object of the apostle here is, to exhort them. not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is what is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in Th2 2:1, where it is rendered "gathering together." The verb is used in Mat 23:37; Mat 24:31; Mar 1:33; Mar 13:27; Luk 12:1; Luk 13:34, in all which places it is rendered "gathered together." It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."
As the manner of some is - Why those here referred to neglected public worship, is not specified. It may have been from such causes as the following:
(1) some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.
(2) some may have neglected the duty because they felt no interest in it - as professing Christians now sometimes do.
(3) it is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.
(4) or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates - from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church.
Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter people from this duty. With all who bear the Christian name, with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that people should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.
But exhorting one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.
And so much the more as ye see the day approaching - The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:
(1) The term used - "day" - will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psa 27:13; Sa1 26:10; Jer 30:7; Eze 21:5; notes Isa 2:12.
(2) such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see mat 24. That event was then so near that the Saviour said that "that generation would not pass" until the prediction had been fulfilled; Mat 24:34.(3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it.
(4) it is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Mat 24:6-12, Mat 24:24, Mat 24:26), and it is probable that they had already begun to appear.
(5) there were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation; see Th2 2:1-5.
(6) the expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger.
It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that be is drawing near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: forsaking: Mat 18:20; Joh 20:19-29; Act 1:13, Act 1:14, Act 2:1, Act 2:42, Act 16:16, Act 20:7; Co1 5:4; Co1 11:17, Co1 11:18, Co1 11:20, Co1 14:23; Jde 1:19
but: Heb 10:24, Heb 3:13; Rom 12:8; Co1 14:3; Th1 4:18, Th1 5:11 *marg.
as ye: Mat 24:33, Mat 24:34; Mar 13:29, Mar 13:30; Rom 13:11-13; Phi 4:5; Jam 5:8; Pe1 4:7; Pe2 3:9, Pe2 3:11, Pe2 3:14
Geneva 1599
10:25 Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: (8) and so much the more, as ye see the day approaching.
(8) Having mentioned the last coming of Christ, he stirs up the godly to the meditation of a holy life, and cites the faithless fallers from God to the fearful judgment seat of the Judge, because they wickedly rejected him in whom only salvation consists.
John Gill
10:25 Not forsaking the assembling of ourselves together,.... Or the episynagogue of one another; which word is used to distinguish Christian assemblies from Jewish synagogues, and to denote the coalition of Jews and Gentiles in one church state, and to express the saints' gathering together to Christ; see Th2 2:1 and their act of meeting together in some one place to attend his worship, word, and ordinances. Now to "forsake" such assembling, signifies a great infrequency in attending with the saints, a rambling from place to place, and takes in an entire apostasy. It is the duty of saints to assemble together for public worship, on the account of God, who has appointed it, who approves of it, and whose glory is concerned in it; and on the account of the saints themselves, that they may be delighted, refreshed, comforted, instructed, edified, and perfected; and on account of others, that they may be convinced, converted, and brought to the knowledge and faith of Christ; and in imitation of the primitive saints. And an assembling together ought not to be forsaken; for it is a forsaking God, and their own mercies, and such are like to be forsaken of God; nor is it known what is lost hereby; and it is the first outward visible step to apostasy, and often issues in it.
As the manner of some is; or custom; and this prevailing custom among these Jews might arise from contempt of the Gentiles, or from fear of reproach and persecution: and in our day, this evil practice arises sometimes from a vain conceit of being in no need of ordinances, and from an over love of the world, and from a great declension in the exercise of grace; the consequence of it is very bad. The Jews (a) reckon among those that go down to hell, and perish, and have no part in the world to come, , "who separate from the ways of the congregation"; that is, who do not do the duties thereof, attend with it, and fast when that does, and the like:
but exhorting one another; to prayer, to attend public worship, to regard all the duties of religion, to adhere to Christ, and a profession of him, and to consider him, and walk on in him: or "comforting one another"; by meeting privately together, and conferring about experience, and the doctrines of grace; and by observing to one another the promises of God, relating to public worship; and by putting each other in mind of the bright day of the Lord, that is coming on:
and so much the more, as ye see the day approaching; either of death, or the last judgment, or rather of Jerusalem's destruction; which at the writing of this epistle was near at hand; and was an affair that greatly concerned these Hebrews; and by various symptoms might be observed by them, as approaching; and which was no inconsiderable argument to engage them to a diligent discharge of their duty; unless the day of darkness, infidelity, and blasphemy in the last days of the world, should be intended, after which will succeed the latter day glory.
(a) T. Bab. Roshhashanah, fol. 17. 1. Maimon. Hilch. Teshuba, c. 3. sect. 6, 11.
John Wesley
10:25 Not forsaking the assembling ourselves - In public or private worship. As the manner of some is - Either through fear of persecution, or from a vain imagination that they were above external ordinances. But exhorting one another - To faith, love, and good works. And so much the more, as ye see the day approaching - The great day is ever in your eye.
Robert Jamieson, A. R. Fausset and David Brown
10:25 assembling of ourselves together--The Greek, "episunagoge," is only found here and Th2 2:1 (the gathering together of the elect to Christ at His coming, Mt 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (Heb 3:13). IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Rev_ 2:9).
as the manner of some is--"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.
the day approaching--This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 1Cor 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mt 24:1-2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DELITZSCH in ALFORD].
10:2610:26: Զի կամակար մտօք եթէ յանցանիցեմք յետ ընդունելութեան գիտութեան ճշմարտութեանն՝ այնուհետեւ ո՛չ եւս պիտոյ է վասն մեղաց պատարագ[4807]. [4807] Ոմանք. Յանցանիցէ ոք յետ ընդունելութեանն եւ գիտ՛՛։
26 Քանզի եթէ կամաւոր կերպով ենք մեղանչում ճշմարտութիւնն իմանալուց եւ ընդունելուց յետոյ, ուրեմն մեղքերի քաւութեան համար այլեւս ուրիշ զոհ չի մնում.
26 Վասն զի եթէ ճշմարտութեան գիտութիւնը ընդունելէ յետոյ կամաւ մեղք գործելու ըլլանք, ա՛լ անկէ յետոյ մեղքերու համար ուրիշ զոհ չի մնար,
Զի կամակար մտօք եթէ յանցանիցեմք յետ ընդունելութեան գիտութեան ճշմարտութեանն, այնուհետեւ ոչ եւս պիտոյ է վասն մեղաց պատարագ:

10:26: Զի կամակար մտօք եթէ յանցանիցեմք յետ ընդունելութեան գիտութեան ճշմարտութեանն՝ այնուհետեւ ո՛չ եւս պիտոյ է վասն մեղաց պատարագ[4807].
[4807] Ոմանք. Յանցանիցէ ոք յետ ընդունելութեանն եւ գիտ՛՛։
26 Քանզի եթէ կամաւոր կերպով ենք մեղանչում ճշմարտութիւնն իմանալուց եւ ընդունելուց յետոյ, ուրեմն մեղքերի քաւութեան համար այլեւս ուրիշ զոհ չի մնում.
26 Վասն զի եթէ ճշմարտութեան գիտութիւնը ընդունելէ յետոյ կամաւ մեղք գործելու ըլլանք, ա՛լ անկէ յետոյ մեղքերու համար ուրիշ զոհ չի մնար,
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Ибо если мы, получив познание истины, произвольно грешим, то не остается более жертвы за грехи,
10:26  ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία,
10:26. Ἑκουσίως (Unto-being-out-belonged) γὰρ (therefore) ἁμαρτανόντων ( of-un-adjusting-along ) ἡμῶν (of-us) μετὰ (with) τὸ (to-the-one) λαβεῖν (to-have-had-taken) τὴν (to-the-one) ἐπίγνωσιν (to-an-acquainting-upon) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of,"οὐκέτι (not-if-to-a-one) περὶ (about) ἁμαρτιῶν (of-un-adjustings-along-unto) ἀπολείπεται (it-be-remaindered-off) θυσία, (a-surging-unto,"
10:26. voluntarie enim peccantibus nobis post acceptam notitiam veritatis iam non relinquitur pro peccatis hostiaFor if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,
10:26. For if we sin willingly, after receiving knowledge of the truth, there is no sacrifice remaining for sins,
10:26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins:

26: Ибо если мы, получив познание истины, произвольно грешим, то не остается более жертвы за грехи,
10:26  ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία,
10:26. voluntarie enim peccantibus nobis post acceptam notitiam veritatis iam non relinquitur pro peccatis hostia
For if we sin wilfully after having the knowledge of the truth, there is now left no sacrifice for sins:
10:26. For if we sin willingly, after receiving knowledge of the truth, there is no sacrifice remaining for sins,
10:26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: "Не остается более жертвы за грехи..." - т.е. нет второй жертвы, нет второго креста. "Потому он и говорил неоднократно о жертве, что она одна и одна, - с целью показать не только то, что она отличается от иудейских, но и предохранить слушателей, чтобы они не ожидали другой жертвы по закону иудейскому" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:26: For if we sin wilfully - If we deliberately, for fear of persecution or from any other motive, renounce the profession of the Gospel and the Author of that Gospel, after having received the knowledge of the truth so as to be convinced that Jesus is the promised Messiah, and that he had sprinkled our hearts from an evil conscience; for such there remaineth no sacrifice for sins; for as the Jewish sacrifices are abolished, as appears by the declaration of God himself in the fortieth Psalm, and Jesus being now the only sacrifice which God will accept, those who reject him have none other; therefore their case must be utterly without remedy. This is the meaning of the apostle, and the case is that of a deliberate apostate - one who has utterly rejected Jesus Christ and his atonement, and renounced the whole Gospel system. It has nothing to do with backsliders in our common use of that term. A man may be overtaken in a fault, or he may deliberately go into sin, and yet neither renounce the Gospel, nor deny the Lord that bought him. His case is dreary and dangerous, but it is not hopeless; no case is hopeless but that of the deliberate apostate, who rejects the whole Gospel system, after having been saved by grace, or convinced of the truth of the Gospel. To him there remaineth no more sacrifice for sin; for there was but the One, Jesus, and this he has utterly rejected.
Albert Barnes: Notes on the Bible - 1834
10:26: For if we sin willfully after that we have received the knowledge of the truth - If after we are converted and become true Christians we should apostatize, it would be impossible to be recovered again, for there would be no other sacrifice for sin; no way by which we could be saved. This passage, however, like Heb 6:4-6, has given rise to much difference of opinion. But that the above is the correct interpretation, seems evident to me from the following considerations:
(1) It is the natural and obvious interpretation, such as would occur probably to ninety-nine readers in a hundred, if there were no theory to support, and no fear that it would conflict with some other doctrine.
(2) it accords with the scope of the Epistle, which is, to keep those whom the apostle addressed from returning again to the Jewish religion, under the trials to which they were subjected.
(3) it is in accordance with the fair meaning of the language - the words "after that we have received the knowledge of the truth," referring more naturally to true conversion than to any other state of mind.
(4) the sentiment would not be correct if it referred to any but real Christians. It would not be true that one who had been somewhat enlightened, and who then sinned "wilfully," must look on fearfully to the judgment without a possibility of being saved. There are multitudes of cases where such persons are saved. They "wilfully" resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.
(5) it is true, and always will be true, that if a sincere Christian should apostatize he could never be converted again; see the notes on Heb 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed. He would have embraced the Saviour, and there would not have been efficacy enough in his blood to keep him, and there would be no more powerful Saviour and no more efficacious blood of atonement. He would have renounced the Holy Spirit, and would have shown that his influences were not effectual to keep him, and there would be no other agent of greater power to renew and save him after he had apostatized. For these reasons it seems clear to me that this passage refers to true Christians, and that the doctrine here taught is, that if such an one should apostatize, he must look forward only to the terrors of the judgment, and to final condemnation.
Whether this in fact ever occurs, is quite another question. In regard to that inquiry, see the notes on Heb 6:4-6. If this view be correct, we may add, that the passage should not be regarded as applying to what is commonly known as the "sin against the Holy Spirit," or "the unpardonable sin." The word rendered "wilfully" - ἑκουσίως hekousiō s - occurs nowhere else in the New Testament, except in Pe1 5:2, where it is rendered "willingly" - "taking the oversight thereof (of the church) not by constraint, but willingly." It properly means, "willingly, voluntarily, of our own accord," and applies to cases where no constraint is used. It is not to be construed here strictly, or metaphysically, for all sin is voluntary, or is committed willingly, but must refer to a deliberate act, where a man means to abandon his religion, and to turn away from God. If it were to be taken with metaphysical exactness, it would demonstrate that every Christian who ever does anything wrong, no matter how small, would be lost.
But this cannot, from the nature of the case, be the meaning. The apostle well knew that Christians do commit such sins (see the notes on Rom. 7), and his object here is not to set forth the danger of such sins, but to guard Christians against apostasy from their religion. In the Jewish Law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance, (Lev 4:2, Lev 4:13, Lev 4:22, Lev 4:27; Lev 5:15; Num 15:24, Num 15:27-29; compare Act 3:17; Act 17:30), and sins of presumption; sins that are deliberately and intentionally committed; see Exo 21:14; Num 15:30; Deu 17:12; Psa 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion.
There remaineth no more sacrifice for sins - Should a man do this, there is no sacrifice for sins which could save him. He would have rejected deliberately the only atonement made for sin, and there will be no other made. It is as if a man should reject the only medicine that could heal him, or push away the only boat that could save him when shipwrecked; see notes, Heb 6:6. The sacrifice made for sin by the Redeemer is never to be repeated, and if that is deliberately rejected, the soul must be lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: if: Heb 6:4-6; Lev 4:2, Lev 4:13; Num 15:28-31; Deu 17:12; Psa 19:12, Psa 19:13; Dan 5:22, Dan 5:23; Mat 12:31, Mat 12:32, Mat 12:43-45; Joh 9:41; Ti1 1:13; Pe2 2:20-22; Jo1 5:16
after: Luk 12:47; Joh 13:17, Joh 15:22-24; Th2 2:10; Jam 4:17
there: Heb 10:3-10
Geneva 1599
10:26 For if we sin (m) wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
(m) Without any cause or occasion, or show of occasion.
John Gill
10:26 For if we sin wilfully,.... Which is not to be understood of a single act of sin, but rather of a course of sinning; nor of sins of infirmity through temptation, or even of grosser acts of sin, but of voluntary ones; and not of all voluntary ones, or in which the will is engaged and concerned, but of such which are done on set purpose, resolutely and obstinately; and not of immoral practices, but of corrupt principles, and acting according to them; it intends a total apostasy from the truth, against light and evidence, joined with obstinacy.
After that we have received the knowledge of the truth; either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some particular doctrine, especially the principal one, salvation by Christ; of which there may be a notional knowledge, when there is no experimental knowledge; and which is received not into the heart, but into the head: and whereas the apostle speaks in the first person plural, we, this is used not so much with regard to himself, but others; that so what he delivered might come with greater weight upon them, and be more readily received by them; when they observed he entertained no hard thoughts or jealousies of them, which would greatly distress the minds of those that were truly gracious. Moreover, the apostles use this way of speaking, when they do not design themselves at all, but others, under the same visible profession of religion, and who belonged to the same community of believers; see 1Pet 4:3 compared with Acts 22:3. Besides, these words are only hypothetical, and do not prove that true believers could, or should, or do sin in this manner: to which may be added, that true believers are manifestly distinguished from these persons, Heb 10:38,
there remaineth no more sacrifice for sins; meaning, not typical sacrifice; for though the daily sacrifice ought to have ceased at the death of Christ, yet it did not in fact until the destruction of Jerusalem; but the sacrifice of Christ, which will never be repeated; Christ will die no more; his blood will not be shed again, nor his sacrifice reiterated; nor will any other sacrifice be offered; there will be no other Saviour; there is no salvation in any other, nor any other name whereby we must be saved. These words have been wrongly made use of to prove that persons sinning after baptism are not to be restored to communion again upon repentance; and being understood of immoral actions wilfully committed, have given great distress to consciences burdened with the guilt of sin, committed after a profession of religion; but the true sense of the whole is this, that after men have embraced and professed the truths of the Gospel, and particularly this great truth of it, that Jesus Christ is the only Saviour of men by his blood and sacrifice; and yet after this, against all evidence, all the light and convictions of their own consciences, they wilfully deny this truth, and obstinately persist in the denial of it; seeing there is no more, no other sacrifice for sin, no other Saviour, nor any salvation in any other way, the case of these men must be desperate; there is no help for them, nor hope of them; for by this their sin they shut up against themselves, in principle and practice, the way of salvation, as follows.
John Wesley
10:26 For when we - Any of us Christians. Sin wilfully - By total apostasy from God, termed "drawing back," Heb 10:38. After having received the experimental knowledge of the gospel truth, there remaineth no more sacrifice for sins - None but that which we obstinately reject.
Robert Jamieson, A. R. Fausset and David Brown
10:26 Compare on this and following verses, Heb 6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.
if we sin--Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [ALFORD]. A violation not only of the law, but of the whole economy of the New Testament (Heb 10:28-29).
wilfully--presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare Ti1 2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Jn 14:17; and "the Spirit of grace," Heb 10:29): to fall away (as "sin" here means, Heb 3:12, Heb 3:17; compare Heb 6:6) and apostatize (Heb 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (Heb 10:29; Heb 5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [THOLUCK].
remaineth no more sacrifice--For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.
10:2710:27: այլ ահե՛ղ ակնկալութիւն դատաստանին, եւ նախանձ հրոյն որ ուտիցէ զհակառակորդսն։
27 այլ մնում է դատաստանի ահեղ սպասումը եւ կրակի կատաղութիւնը, որ լափելու է Աստծու հակառակորդներին:
27 Հապա զարհուրելի սպասում մը դատաստանին ու կրակի բարկութիւն մը կը մնայ, որ պիտի լափէ հակառակորդները։
այլ ահեղ ակնկալութիւն դատաստանին, եւ նախանձ հրոյն որ ուտիցէ զհակառակորդսն:

10:27: այլ ահե՛ղ ակնկալութիւն դատաստանին, եւ նախանձ հրոյն որ ուտիցէ զհակառակորդսն։
27 այլ մնում է դատաստանի ահեղ սպասումը եւ կրակի կատաղութիւնը, որ լափելու է Աստծու հակառակորդներին:
27 Հապա զարհուրելի սպասում մը դատաստանին ու կրակի բարկութիւն մը կը մնայ, որ պիտի լափէ հակառակորդները։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: но некое страшное ожидание суда и ярость огня, готового пожрать противников.
10:27  φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.
10:27. φοβερὰ (en-feareed) δέ (moreover) τις (a-one) ἐκδοχὴ (a-receiving-out) κρίσεως (of-a-separating,"καὶ (and) πυρὸς ( of-a-fire ) ζῆλος ( a-crave ) ἐσθίειν ( to-eat-belong ) μέλλοντος (of-impending) τοὺς ( to-the-ones ) ὑπεναντίους . ( to-ever-a-oned-in-under )
10:27. terribilis autem quaedam expectatio iudicii et ignis aemulatio quae consumptura est adversariosBut a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
27. but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries.
10:27. but instead, a certain terrible expectation of judgment, and the rage of a fire that shall consume its adversaries.
10:27. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries:

27: но некое страшное ожидание суда и ярость огня, готового пожрать противников.
10:27  φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.
10:27. terribilis autem quaedam expectatio iudicii et ignis aemulatio quae consumptura est adversarios
But a certain dreadful expectation of judgment, and the rage of a fire which shall consume the adversaries.
10:27. but instead, a certain terrible expectation of judgment, and the rage of a fire that shall consume its adversaries.
10:27. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-31: Доселе спокойное рассуждение апостол прерывает грозным указанием на страшный суд Божий и огонь геенский, сопоставляя это грозное последствие измены Новому Завету с тоже грозным - за измену Ветхому, но так, что показывает при этом и большую ответственность за измену Новому, и более грозное за это наказание, и, так сказать, его сообразность и справедливость.
Adam Clarke: Commentary on the Bible - 1831
10:27: A certain fearful looking for of judgment - From this it is evident that God will pardon no man without a sacrifice for sin; for otherwise, as Dr. Macknight argues, it would not follow, from there remaining to apostates no more sacrifice for sin, that there must remain to them a dreadful expectation of judgment.
And fiery indignation - Και πυρος ζηλος· A zeal, or fervor of fire; something similar to the fire that came down from heaven and destroyed Korah and his company; Num 16:35.
Probably the apostle here refers to the case of the unbelieving Jews in general, as in chap. 6 to the dreadful judgment that was coming upon them, and the burning up their temple and city with fire. These people had, by the preaching of Christ and his apostles, received the knowledge of the truth. It was impossible that they could have witnessed his miracles and heard his doctrine without being convinced that he was the Messiah, and that their own system was at an end; but they rejected this only sacrifice at a time when God abolished their own: to that nation, therefore, there remained no other sacrifice for sin; therefore the dreadful judgment came, the fiery indignation was poured out, and they, as adversaries, were devoured by it.
Albert Barnes: Notes on the Bible - 1834
10:27: But a certain fearful looking for of judgment - The word "certain" here does not mean "fixed, sure, inevitable," as our translation would seem to imply. The Greek is the same as "a (τις tis) fearful expectation," etc. So it is rendered by Tyndale. The idea is, that if there was voluntary apostasy after having embraced the Christian religion, there could be nothing but an expectation of the judgment to come. There could be no other hope but that through the gospel, and as this would have been renounced, it would follow that the soul must perish. The "fearful apprehension" or expectation here does not refer so much to what would be in the mind itself, or what would be experienced, as to what must follow. It might be that the person referred to would have no realizing sense of all this, and still his situation be that of one who had nothing to expect but the terrors of the judgment to come.
And fiery indignation - Fire is often used in the Scriptures as an emblem of fierce punishment. The idea is, that the person referred to could expect nothing but the wrath of God.
Which shall devour the adversaries - All who become the adversaries or enemies of the Lord. Fire is often said to devour, or consume, and the meaning here is, that those who should thus become the enemies of the Lord must perish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: a certain: Heb 2:3, Heb 12:25; Sa1 28:19, Sa1 28:20; Isa 33:14; Dan 5:6; Hos 10:8; Mat 8:29; Luk 21:26, Luk 23:30; Rev 6:15-17
fiery: Heb 12:29; Num 16:35; Psa 21:9; Jer 4:4; Eze 36:5, Eze 38:19; Joe 2:30; Nah 1:5, Nah 1:6; Zep 1:18, Zep 3:8; Mal 4:1; Mat 3:10, Mat 3:12, Mat 13:42, Mat 13:50, Mat 25:41; Mar 9:43-49; Luk 16:24; Th2 1:8; Jam 5:3; Rev 20:15
which: Deu 32:43; Psa 68:1, Psa 68:2; Nah 1:2, Nah 1:8-10; Luk 19:27; Th1 2:15, Th1 2:16
Geneva 1599
10:27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the (n) adversaries.
(n) For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.
John Gill
10:27 But a certain fearful looking for of judgment,.... Either of some outward visible judgment in this life, which sometimes falls on such persons; or of the particular judgment which immediately follows after death; or of the universal judgment, after the resurrection, and the dreadful sentence of condemnation which will then pass, and be immediately executed; and which will be done by Christ, and according to truth, and in strict justice; it is certain, and there will be no escaping it, for it will be general. Now there is in this life an expectation in men of a future judgment, and in wicked men it is a fearful one; it is dreaded by them, and more especially in such men before described, when their consciences are awakened; it is a very dreadful one, inexpressibly so:
and fiery indignation, which shall devour the adversaries; which is to be understood, not of the fire of purgatory, for this is after judgment, that is pretended to be before it; this devours, that only purges, according to the Papists; this is for adversaries, that, as is supposed, is for friends: but perhaps some fiery judgment, expressive of the wrath and indignation of God, such as befell Sodom and Gomorrah, the two sons of Aaron, Nadab, and Abihu, and the men that rose up with Korah against Moses and Aaron: or rather the fire of hell, which is not corporeal and material, but is the wrath of God let down into the conscience; which shows the vile nature of sin, the strictness of God's justice, and the intolerableness of future punishment: and this is said to "devour the adversaries"; not only open ones, but secret, underhanded enemies, as the word here signifies; as such apostates are, before described, to God, and Christ, and the Spirit; to the Gospel, its doctrine, discipline, and ordinances; and to the children of God, and to the power of godliness in them: and with the fire of God's wrath they shall be devoured; not so as to be annihilated, but shall be eternally destroyed, both soul and body; that is, everlastingly punished, or punished with everlasting destruction.
Robert Jamieson, A. R. Fausset and David Brown
10:27 a certain--an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, Jas 1:18).
looking for--"expectation": a later sense of the Greek. ALFORD strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), Heb 10:13, which refutes ALFORD.
fiery indignation--literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."
devour--continually.
10:2810:28: Արհամարհեալ ուրուք զօրէնսն Մովսիսի, առանց ողորմութեանց՝ առ երկուք կամ երիւք վկայիւք մեռանէր[4808]. [4808] Ոսկան. Առանց իրիք ողոր՛՛։ Ոմանք. Առանց ողորմութեան՝ առ երկու կամ երեք վկ՛՛։
28 Մովսէսի օրէնքը արհամարհած մէկին անողորմաբար սպանում էին երկու կամ երեք մարդու վկայութեամբ:
28 Մէկը եթէ Մովսէսին օրէնքը անարգէր, առանց ողորմութեան երկու կամ երեք վկաներով՝ կը մեռցուէր.
Արհամարհեալ ուրուք զօրէնսն Մովսիսի, առանց ողորմութեանց առ երկուք կամ երիւք վկայիւք մեռանէր:

10:28: Արհամարհեալ ուրուք զօրէնսն Մովսիսի, առանց ողորմութեանց՝ առ երկուք կամ երիւք վկայիւք մեռանէր[4808].
[4808] Ոսկան. Առանց իրիք ողոր՛՛։ Ոմանք. Առանց ողորմութեան՝ առ երկու կամ երեք վկ՛՛։
28 Մովսէսի օրէնքը արհամարհած մէկին անողորմաբար սպանում էին երկու կամ երեք մարդու վկայութեամբ:
28 Մէկը եթէ Մովսէսին օրէնքը անարգէր, առանց ողորմութեան երկու կամ երեք վկաներով՝ կը մեռցուէր.
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: [Если] отвергшийся закона Моисеева, при двух или трех свидетелях, без милосердия [наказывается] смертью,
10:28  ἀθετήσας τις νόμον μωϊσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει·
10:28. ἀθετήσας (Having-un-placed-unto,"τις (a-one,"νόμον (to-a-parcelee) Μωυσέως (of-a-Mouseus,"χωρὶς (of-spaced) οἰκτιρμῶν (of-sympathyings-of) ἐπὶ ( upon ) δυσὶν ( unto-two ) ἢ ( or ) τρισὶν ( unto-three ) μάρτυσιν ( unto-witnesses ," ἀποθνήσκει : ( it-dieth-off )
10:28. irritam quis faciens legem Mosi sine ulla miseratione duobus vel tribus testibus moriturA man making void the law of Moses dieth without any mercy under two or three witnesses:
28. A man that hath set at nought Moses’ law dieth without compassion on two or three witnesses:
10:28. If someone dies for acting against the law of Moses, and is shown no compassion because of two or three witnesses,
10:28. He that despised Moses’ law died without mercy under two or three witnesses:
He that despised Moses' law died without mercy under two or three witnesses:

28: [Если] отвергшийся закона Моисеева, при двух или трех свидетелях, без милосердия [наказывается] смертью,
10:28  ἀθετήσας τις νόμον μωϊσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει·
10:28. irritam quis faciens legem Mosi sine ulla miseratione duobus vel tribus testibus moritur
A man making void the law of Moses dieth without any mercy under two or three witnesses:
10:28. If someone dies for acting against the law of Moses, and is shown no compassion because of two or three witnesses,
10:28. He that despised Moses’ law died without mercy under two or three witnesses:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Без милосердия..." "Не было там никакого снисхождения, никакой милости, хотя это был закон Моисеев... то не тем ли более здесь?" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:28: He that despised Moses' law - Αθετησας· He that rejected it, threw it aside, and denied its Divine authority by presumptuous sinning, died without mercy - without any extenuation or mitigation of punishment; Num 15:30.
Under two or three witnesses - That is, when convicted by the testimony of two or three respectable witnesses. See Deu 17:6.
Albert Barnes: Notes on the Bible - 1834
10:28: He that despised Moses' law - That is, the apostate from the religion of Moses. It does not mean that in all cases the offender against the Law of Moses died without mercy, but only where offences were punishable with death, and probably the apostle had in his eye particularly the case of apostasy from the Jewish religion. The subject of apostasy from the Christian religion is particularly under discussion here, and it was natural to illustrate this by a reference to a similar case under the Law of Moses. The Law in regard to apostates from the Jewish religion was positive. There was no reprieve; Deu 13:6-10.
Died without mercy - That is, there was no provision for pardon.
Under two or three witnesses - It was the settled law among the Hebrews that in all cases involving capital punishment, two or three witnesses should be necessary. That is, no one was to be executed unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement. The object was the security of the accused person if innocent. The "principle" in the Law was, that it was to be presumed that two or three persons would be much less likely to conspire to render a false testimony than one would be, and that two or three would not be likely to be deceived in regard to a fact which they had observed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: despised: Heb 2:2; Num 15:30, Num 15:31, Num 15:36; Deu 13:6-10, Deu 17:2-13; Sa2 12:9, Sa2 12:13
without: Deu 19:13; Isa 27:11; Jer 13:14; Rom 9:15; Jam 2:13
under: Deu 17:2, Deu 17:6, Deu 17:7, Deu 19:15; Mat 18:16; Joh 8:17; Co2 13:1
Geneva 1599
10:28 (9) He that despised Moses' law died without mercy under two or three witnesses:
(9) If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?
John Gill
10:28 He that despised Moses' law,.... By breaking it wilfully, and presumptuously, for which there was no sacrifice; meaning the law which Moses was the minister of not the author; and it respects the whole body of laws given by him, from God; and is instanced in for the sake of the comparison between him and Christ, and between the law and the Gospel, and for the illustration of the case in hand. Now one that transgressed that law, either in whole, or in part, by denying it entirely, or by breaking any particular precept of it presumptuously,
died without mercy; a corporeal death; there was no atonement nor sacrifice for him, nor pity to be shown him, Deut 13:8.
Under two or three witnesses; who "stood by", or were present, as the Arabic version renders it, when the transgression was committed; or that "accused him", as the Ethiopic version; that were witnesses against him, and plainly and fully proved the fact, Deut 17:6.
John Wesley
10:28 He that, in capital cases, despised (presumptuously transgressed) the law of Moses died without mercy - Without any delay or mitigation of his punishment.
Robert Jamieson, A. R. Fausset and David Brown
10:28 Compare Heb 2:2-3; Heb 12:25.
despised--"set at naught" [ALFORD]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (Deut 17:2-7). So here apostasy answers to such an utter violation of the old covenant.
died--Greek, "dies": the normal punishment of such transgression, then still in force.
without mercy--literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.
under--on the evidence of.
10:2910:29: իսկ ո՞րչափ սաստիկ պատժոց արժանի համարիցիք զայն, որ զՈրդին Աստուծոյ առ ոտն եհար. եւ զարիւն նորո՛յ ուխտին խառնակ համարեցաւ՝ որով սրբեցաւն, եւ զՀոգին շնորհաց թշնամանեաց[4809]։ [4809] Ոսկան. Իսկ արդ որչափ սաս՛՛։ Ոմանք. Համարիցիք զայն... որով եւ սրբեցաւն։
29 Իսկ որչա՜փ աւելի խիստ պատժի արժանի պիտի համարէք նրան, ով ոտնահարել է Աստծու Որդուն եւ անմաքուր համարել նոր ուխտի արիւնը, որով մաքրուել է ինքը եւ անարգել շնորհի Հոգին:
29 Ալ ո՜րչափ սաստիկ պատիժի արժանի պիտի սեպուի կը կարծէք անիկա, որ Աստուծոյ Որդին ոտքի տակ առաւ եւ ուխտին արիւնը անմաքուր սեպեց, որով ինք սրբուեցաւ եւ շնորհներու Հոգին նախատեց։
իսկ ո՛րչափ սաստիկ պատժոց արժանի համարիցիք զայն, որ զՈրդին Աստուծոյ առ ոտն եհար. եւ զարիւն [43]նորոյ ուխտին խառնակ համարեցաւ որով սրբեցաւն, եւ զՀոգին շնորհաց թշնամանեաց:

10:29: իսկ ո՞րչափ սաստիկ պատժոց արժանի համարիցիք զայն, որ զՈրդին Աստուծոյ առ ոտն եհար. եւ զարիւն նորո՛յ ուխտին խառնակ համարեցաւ՝ որով սրբեցաւն, եւ զՀոգին շնորհաց թշնամանեաց[4809]։
[4809] Ոսկան. Իսկ արդ որչափ սաս՛՛։ Ոմանք. Համարիցիք զայն... որով եւ սրբեցաւն։
29 Իսկ որչա՜փ աւելի խիստ պատժի արժանի պիտի համարէք նրան, ով ոտնահարել է Աստծու Որդուն եւ անմաքուր համարել նոր ուխտի արիւնը, որով մաքրուել է ինքը եւ անարգել շնորհի Հոգին:
29 Ալ ո՜րչափ սաստիկ պատիժի արժանի պիտի սեպուի կը կարծէք անիկա, որ Աստուծոյ Որդին ոտքի տակ առաւ եւ ուխտին արիւնը անմաքուր սեպեց, որով ինք սրբուեցաւ եւ շնորհներու Հոգին նախատեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: то сколь тягчайшему, думаете, наказанию повинен будет тот, кто попирает Сына Божия и не почитает за святыню Кровь завета, которою освящен, и Духа благодати оскорбляет?
10:29  πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας;
10:29. πόσῳ (unto-whither-which) δοκεῖτε (ye-think-unto) χείρονος (of-more-disrupted) ἀξιωθήσεται (it-shall-be-en-deem-belonged) τιμωρίας (of-a-value-warding-unto,"ὁ (the-one) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) καταπατήσας, (having-treaded-down-unto) καὶ (and) τὸ ( to-the-one ) αἷμα ( to-a-blood ) τῆς ( of-the-one ) διαθήκης ( of-a-placement-through ) κοινὸν (to-commoned) ἡγησάμενος ( having-led-unto ) ἐν (in) ᾧ (unto-which) ἡγιάσθη, (it-was-hallow-belonged-to) καὶ (and) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τῆς (of-the-one) χάριτος (of-a-granting) ἐνυβρίσας. (having-abused-in-to?"
10:29. quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit et sanguinem testamenti pollutum duxerit in quo sanctificatus est et Spiritui gratiae contumeliam feceritHow much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
29. of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
10:29. how much more, do you think, someone would deserve worse punishments, if he has tread upon the Son of God, and has treated the blood of the testament, by which he was sanctified, as unclean, and has acted with disgrace toward the Spirit of grace?
10:29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace:

29: то сколь тягчайшему, думаете, наказанию повинен будет тот, кто попирает Сына Божия и не почитает за святыню Кровь завета, которою освящен, и Духа благодати оскорбляет?
10:29  πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας;
10:29. quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit et sanguinem testamenti pollutum duxerit in quo sanctificatus est et Spiritui gratiae contumeliam fecerit
How much more, do you think he deserveth worse punishments, who hath trodden under foot the Son of God and hath esteemed the blood of the testament unclean, by which he was sanctified, and hath offered an affront to the Spirit of grace?
10:29. how much more, do you think, someone would deserve worse punishments, if he has tread upon the Son of God, and has treated the blood of the testament, by which he was sanctified, as unclean, and has acted with disgrace toward the Spirit of grace?
10:29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: "Кто попирает Сына Божия..." "Каким образом попирает кто-либо Сына Божия? Если, приобщаясь Его в тайнах, он совершает грехи, то скажи мне, не попирает ли Его? Не презирает ли Его? Как попираемых людей мы ставим ни во что, так и согрешающие ставят ни во что Христа, потому и грешат..." (Злат.). - "Не почитает за святыню Кровь завета..." - греч. cai to aima thV diaqhkhV koinon - hghsamenoV... - слав. точнее: "и кровь завета скверну возмнив...", т.е. считая нечистою, или нисколько не лучшею всего другого" (Злат.). - "Духа благодати оскорбляет...", потому что не принимающий благодеяния оскорбляет благодетеля. Сколь тягчайшему наказанию повинен будет таковой? Апостол не указывает прямо, но достаточно дает понять всякому, показывая различие отвержения закона Моисеева и попрания Крови Христовой.
Adam Clarke: Commentary on the Bible - 1831
10:29: Of how much sorer punishment - Such offenses were trifling in comparison of this, and in justice the punishment should be proportioned to the offense.
Trodden under foot the Son of God - Treated him with the utmost contempt and blasphemy.
The blood of the covenant - an unholy thing - The blood of the covenant means here the sacrificial death of Christ, by which the new covenant between God and man was ratified, sealed, and confirmed. And counting this unholy, or common, κοινον, intimates that they expected nothing from it in a sacrificial or atoning way. How near to those persons, and how near to their destruction, do they come in the present day who reject the atoning blood, and say, "that they expect no more benefit from the blood of Christ than they do from that of a cow or a sheep!" Is not this precisely the crime of which the apostle speaks here, and to which he tells us God would show no mercy?
Despite unto the Spirit of grace? - Hath insulted the Spirit of grace. The apostle means the Holy Spirit, whose gifts were bestowed in the first age on believers for the confirmation of the Gospel. See Heb 6:4-6. Wherefore, if one apostatized in the first age, after having been witness to these miraculous gifts, much more after having possessed them himself, he must, like the scribes and Pharisees, have ascribed them to evil spirits; than which a greater indignity could not be done to the Spirit of God. Macknight. This is properly the sin against the Holy Ghost, which has no forgiveness.
Albert Barnes: Notes on the Bible - 1834
10:29: Of how much sorer punishment, suppose ye, shall he be thought worthy - That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be - for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world - death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved, are such as these - the Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had Rev_ealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death, and he had Rev_ealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty - the crime of trampling under foot the Son of God, of showing contempt for his holy blood. and despising the Spirit of grace.
Who hath trodden under foot the Son of God - This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that people tread on what they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?
And hath counted the blood of the covenant - The blood of Jesus by which the new covenant between God and man was ratified; see the notes on Heb 9:16-20; compare the notes on Mat 26:28.
Wherewith he was sanctified - Made holy, or set apart to the service of God. The word "sanctify" is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these:
(1) it is the natural and proper meaning of the word rendered here "sanctified." This word is commonly applied to Christians in the sense that they are made holy; see Act 20:32; Act 26:18; Co1 1:2; Jde 1:1; compare Joh 10:36; Joh 17:17.
(2) it is unusual to apply this word to the Saviour. It is true, indeed, that he says Joh 17:19, "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiations?"
(3) the supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this it was natural to speak of the dishonor which would thus be done to the means which had been used for his sanctification - the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded like anything else which was of no value.
An unholy thing - Greek common; often used in the sense of unholy. The word is so used because what was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence, also the word is used to denote what is unholy.
And hath done despite unto the Spirit of grace - The Holy Spirit, called "the Spirit of grace," because he confers favor (grace) upon people. The meaning of the phrase "done despite unto" - ἐνυβρίσας enubrisas - is, "having reproached, or treated with malignity, or contempt." The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be in fact treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize, nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have in fact treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify people, as a common thing, and would have shown the highest disregard for the only agent who can save the soul - the Spirit of God. How could such an one afterward be saved? The apostle does not indeed say that anyone ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred, but if it should occur the doom would be inevitable. How dangerous then is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away" and be renewed, again and again!
(See the supplementary note on Heb 6:6. where certain principles are laid down, for the interpretation of this and similar passages, in consistency with the doctrine of the saints' perseverance. If that doctrine be maintained, and our author's view of the passage at the same be correct, then plainly it contains an impossible case. It is descriptive of real Christians, yet they never can fall away. The utility of the warning, in this case, may indeed successfully be vindicated, on the ground that it is the means of pRev_enting apostasy in the saints, the means by which the decree of God in reference to their stability is effected. Most, however, will incline to the view which regards this case, as something more than imaginary, as possible, as real. The warning is addressed to professors generally, without any attempt of distinguishing or separating into true or false. Doubtless there might be some even of the latter class in the churches whose members the apostles, presuming on their professed character, addressed as "saints, "elect," and "faithful," without distinction.
Of course, in consistency with the doctrine of perseverance only the "false," in whom the "root of the matter" had never existed, could apostatize; yet at the same time, when no distinction was made, when the apostle made none, but addressed all in the language of charity, when Christians themselves might find it difficult at all times to affirm decidedly on their own case, universal vigilance was secured, or at all events designed. But is not the party whose apostasy is here supposed, described by two attributes which belong to none but genuine Christians, namely, the "reception of the knowledge of the truth," and "sanctification through the blood of the covenant?" The answer which has been given to this question is generally, that neither of these things necessarily involves more than external dedication to God. The first is parallel to the "once enlightened" of Heb 6:4, and of course admits of the same explanation; see supplementary note there.
The second thing, namely, the sanctification of the party "is not real or internal sanctification, and all the disputes concerning the total and final apostasy from the faith of them who have been really and internally sanctified from this place, are altogether vain. As at the giving of the Law, the people being sprinkled with blood, were sanctified or dedicated to God in a special manner, so those who, by baptism and confession of faith in the church of Christ, were separated from all others were especially dedicated to God thereby." - "Owen." Yet, this eminent writer is rather disposed to adopt the opinion of those who construe, ἐν ᾡ ἡγιασθη en hō hē giasthē with the immediate antecedent, τον Υἱον του Θεου ton Huion tou Theou, thus referring the sanctification to Christ, and not to the apostate; see Joh 17:19. Whichever of these views we receive, the great doctrine of perseverance is, of course, unaffected. In reference to an objection which the author has urged that "the sentiment (in the Heb 10:26 and Heb 10:27 verses) would not be correct, if it referred to any but true Christians," let it be noticed that while many may be saved, who have long resisted the Spirit, yet the assertion must appear hazardous in the extreme, that any can be saved, who do all that the apostate in this passage is alleged to do. The sin described seems to be that of a determined, insulting, final rejection of the only remedy for sin.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: how: Heb 2:3, Heb 12:25
trodden: Kg2 9:33; Psa 91:13; Isa 14:19, Isa 28:3; Lam 1:15; Eze 16:6 *marg. Mic 7:10; Mat 7:6; Rom 16:20; Co1 15:25, Co1 15:27
the blood: Heb 9:20, Heb 13:20
wherewith: Heb 2:11, Heb 9:13; Jer 1:5; Joh 10:36, Joh 17:19; Co1 11:27, Co1 11:29
and hath: Isa 63:10; Mat 12:31, Mat 12:32; Luk 12:10; Act 7:51; Eph 4:30
the Spirit: Psa 143:10; Zac 12:10
John Gill
10:29 Of how much sorer punishment,.... Than a mere corporeal death, which was the punishment inflicted on the transgressors of the law of Moses.
Suppose ye; the apostle appeals to the Hebrews themselves, and makes them judges of what punishment
shall he be thought worthy; who is described as follows:
who hath trodden under foot the Son of God: this seems to be a stronger expression than crucifying him again, Heb 6:6 and is to be understood, not of what was in fact committed, but in will by persons; who, could they have had their will of him, would have pulled him from his throne, and trampled upon him: it is a phrase expressive of the utmost scorn, contempt, and ill usage; and which such are guilty of, who deny his deity, and eternal sonship; who render him useless in his offices, undervalue his sacrifice, despise his righteousness, and strip him of the glory of his person, office, and grace. And this is aggravated by his being the Son of God who is thus used, who became the son of man for the sake of men, is superior to men, and equal with God:
and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing; or "common thing"; putting it upon a level with the blood of a bullock, or at most counting it , "as that of another man"; as the Syriac version renders it; yea, reckoning it as unclean and abominable, as the blood of a very wicked man: this is aggravated by its being "the blood of the covenant"; of the covenant of grace, because that is ratified and confirmed by it, and the blessings of it come through it; and from sanctification by it: either of the person, the apostate himself, who was sanctified or separated from others by a visible profession of religion; having given himself up to a church, to walk with it in the ordinances of the Gospel; and having submitted to baptism, and partook of the Lord's supper, and drank of the cup, "the blood of the New Testament", or "covenant": though he did not spiritually discern the body and blood of Christ in the ordinance, but counted the bread and wine, the symbols of them, as common things; or who professed himself, and was looked upon by others, to be truly sanctified by the Spirit, and to be justified by the blood of Christ, though he was not really so: or rather the Son of God himself is meant, who was sanctified, set apart, hallowed, and consecrated, as Aaron and his sons were sanctified by the sacrifices of slain beasts, to minister in the priest's office: so Christ, when he had offered himself, and shed his precious blood, by which the covenant of grace was ratified, by the same blood he was brought again from the dead, and declared to be the Son of God with power; and being set down at God's right hand, he ever lives to make intercession, which is the other part of his priestly office he is sanctified by his own blood to accomplish. This clause, "wherewith he was sanctified", is left out in the Alexandrian copy:
and hath done despite unto the spirit of grace; by denying his being, deity, and personality; despising his powerful operations as enthusiasm; treating his extraordinary gifts as illusions; and ascribing his miracles to Satan, and representing the Gospel dictated by him as a fable, or a lie: and this is aggravated by his being "the spirit of grace"; the author, giver, and applier of all grace to the saints; and who therefore ought not to be in the least slighted, but highly esteemed and honoured; nor will such affronts go unpunished.
John Wesley
10:29 Of how much sorer punishment is he worthy, who - By wilful, total apostasy. It does not appear that this passage refers to any other sin. Hath, as it were, trodden underfoot the Son of God - A lawgiver far more honourable than Moses. And counted the blood wherewith the better covenant was established, an unholy, a common, worthless thing. By which he hath been sanctified - Therefore Christ died for him also, and he was at least justified once. And done despite to the Spirit of grace - By rejecting all his motions.
Robert Jamieson, A. R. Fausset and David Brown
10:29 sorer--Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.
suppose ye--an appeal to the Hebrews' reason and conscience.
thought worthy--by God at the judgment.
trodden under foot the Son of God--by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (Heb 5:5; Heb 6:6).
an unholy thing--literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!
wherewith he was sanctified--for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.
done despite unto--by repelling in fact: as "blasphemy" is despite in words (Mk 3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [THOLUCK].
the Spirit of grace--the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [CHRYSOSTOM]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (Heb 6:6), and objectively no new sacrifice for sins" (Heb 10:26) [THOLUCK].
10:3010:30: Այլ գիտեմք զայն որ ասացն. Իմ են վրէժխնդրութիւնք եւ ե՛ս հատուցից՝ ասէ Տէր։ Եւ դարձեալ թէ. Դատի Տէր զժողովուրդ իւր[4810]։ [4810] Ոմանք. Այլ գիտեմ... իմ է վրէժխնդրութիւն... եւ դարձեալ եթէ. Դատի Տէր զժողովուրդս իւր։
30 Արդարեւ, ճանաչում ենք նրան, ով ասաց. «Իմն են վրէժխընդրութիւնները, եւ ես պիտի հատուցեմ», - ասում է Տէրը: Եւ դարձեալ. «Տէրը պիտի դատի իր ժողովրդին»:
30 Քանզի կը ճանչնանք զանիկա որ ըսաւ. «Ի՛մս է վրէժխնդրութիւնը, ես պիտի հատուցանեմ», կ’ըսէ Տէրը եւ դարձեալ. «Տէ՛րը պիտի դատէ իր ժողովուրդը»։
Այլ գիտեմք զայն որ ասացն. Իմ են վրէժխնդրութիւնք, եւ ես հատուցից, ասէ Տէր: Եւ դարձեալ թէ` Դատի Տէր զժողովուրդ իւր:

10:30: Այլ գիտեմք զայն որ ասացն. Իմ են վրէժխնդրութիւնք եւ ե՛ս հատուցից՝ ասէ Տէր։ Եւ դարձեալ թէ. Դատի Տէր զժողովուրդ իւր[4810]։
[4810] Ոմանք. Այլ գիտեմ... իմ է վրէժխնդրութիւն... եւ դարձեալ եթէ. Դատի Տէր զժողովուրդս իւր։
30 Արդարեւ, ճանաչում ենք նրան, ով ասաց. «Իմն են վրէժխընդրութիւնները, եւ ես պիտի հատուցեմ», - ասում է Տէրը: Եւ դարձեալ. «Տէրը պիտի դատի իր ժողովրդին»:
30 Քանզի կը ճանչնանք զանիկա որ ըսաւ. «Ի՛մս է վրէժխնդրութիւնը, ես պիտի հատուցանեմ», կ’ըսէ Տէրը եւ դարձեալ. «Տէ՛րը պիտի դատէ իր ժողովուրդը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Мы знаем Того, Кто сказал: у Меня отмщение, Я воздам, говорит Господь. И еще: Господь будет судить народ Свой.
10:30  οἴδαμεν γὰρ τὸν εἰπόντα, ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω· καὶ πάλιν, κρινεῖ κύριος τὸν λαὸν αὐτοῦ.
10:30. οἴδαμεν (We-had-come-to-see) γὰρ (therefore) τὸν (to-the-one) εἰπόντα (to-having-had-said," Ἐμοὶ ( Unto-ME ) ἐκδίκησις , ( a-coursing-out ," ἐγὼ ( I ) ἀνταποδώσω : ( I-shall-ever-a-one-give-off ) καὶ (and) πάλιν (unto-furthered," Κρινεῖ ( It-shall-separate ," Κύριος ( Authority-belonged ," τὸν ( to-the-one ) λαὸν ( to-a-people ) αὐτοῦ . ( of-it )
10:30. scimus enim qui dixit mihi vindictam ego reddam et iterum quia iudicabit Dominus populum suumFor we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
30. For we know him that said, Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people.
10:30. For we know that he has said: “Vengeance is mine, and I will repay,” and again, “The Lord will judge his people.”
10:30. For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people:

30: Мы знаем Того, Кто сказал: у Меня отмщение, Я воздам, говорит Господь. И еще: Господь будет судить народ Свой.
10:30  οἴδαμεν γὰρ τὸν εἰπόντα, ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω· καὶ πάλιν, κρινεῖ κύριος τὸν λαὸν αὐτοῦ.
10:30. scimus enim qui dixit mihi vindictam ego reddam et iterum quia iudicabit Dominus populum suum
For we know him that hath said: Vengeance belongeth to me, and I will repay. And again: The Lord shall judge his people.
10:30. For we know that he has said: “Vengeance is mine, and I will repay,” and again, “The Lord will judge his people.”
10:30. For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "У меня отмщение, Я - воздам!..." По толкованию Златоуста, это сказано о врагах, делающих зло, а не о терпящих зло. Вместе с тем, показывается далее, насколько страшнее впасть в руки Бога живого, нежели людей, как было при нарушении закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
10:30: Vengeance belongeth unto me - This is the saying of God, Deu 32:35, in reference to the idolatrous Gentiles, who were the enemies of his people; and is here with propriety applied to the above apostates, who, being enemies to God's ordinances, and Christ's ministry and merits, must also be enemies to Christ's people; and labor for the destruction of them, and the cause in which they are engaged.
The Lord shall judge his people - That is, he shall execute judgment for them; for this is evidently the sense in which the word is used in the place from which the apostle quotes, Deu 32:36 : For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone. So God will avenge and vindicate the cause of Christianity by destroying its enemies, as he did in the case of the Jewish people, whom he destroyed from being a nation, and made them a proverb of reproach and monuments of his wrathful indignation to the present day.
Albert Barnes: Notes on the Bible - 1834
10:30: For we know him that hath said - We know who has said this - God. They knew this because it was recorded in their own sacred books.
Vengeance belongeth unto me ... - This is found in Deu 32:35; see it explained in the notes on Rom 12:19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.
And again, The Lord shall judge his people - This is quoted from Deu 32:36. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Vengeance: Deu 32:35; Psa 94:1; Isa 59:17, Isa 61:2, Isa 63:4; Nah 1:2; Rom 12:19, Rom 13:4
The Lord shall: Deu 32:36; Psa 50:4, Psa 96:13, Psa 98:9, Psa 135:14; Eze 18:30, Eze 34:17; Co2 5:10
Geneva 1599
10:30 (10) For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall (o) judge his people.
(10) The reason of all these things is, because God is a revenger of those who despise him: otherwise he could not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.
(o) Rule or govern.
John Gill
10:30 For we know him that hath said,.... That is, God, whom the apostle and the Hebrews knew; not merely by the works of creation and providence, but by the Scriptures, which they were favoured with, and by which they were distinguished from the Gentiles, and by which they knew his being, nature, and perfections; particularly, that what he said he was able to perform, and that he was true and faithful to every word of his, and to what he has said, Deut 32:35
vengeance belongeth unto me, I will recompence, saith the Lord. Vengeance belongs to God, not as to the affection, as if there was any such passion in him; but as to the effect, there being that produced by him, which answers to the effect of such a passion among men, namely punishment: and punishment for sin belongs to God, against whom it is committed; and not to Heathen deities, one of which goes by the name of Vengeance, Acts 28:4 nor to Satan, and his spiteful angels; nor to men, to exercise it in a private and personal way; though civil magistrates, being in God's stead, are allowed to exercise it in a public way, according to the laws of God: and there is good reason to believe, that what the Lord here says, "I will recompence", or revenge sin, shall be done; which may be concluded from his hatred of sin; from his purity, holiness, and justice; from his faithfulness to his word; from his omnipotence; from the notice he takes of sin, in his own people, in a way of chastisement, and correction; and from the vengeance he has poured on his own Son, as their surety.
And again, in Deut 32:36 the Lord shall judge his people; such as are truly so, his chosen and covenant people, his redeemed and called ones; these he judges by chastising them in a fatherly way, that they may not be condemned with the world; and by governing and protecting them; and by vindicating and pleading their cause, and avenging them on their enemies: or else such as are only his people by profession; on these he will write a "Lo-ammi"; he distinguishes them from his own, and judges between them and his people, and will condemn them; nor will their profession screen them from his wrath and vengeance.
John Wesley
10:30 The Lord will judge his people - Yea, far more rigorously than the heathens, if they rebel against him. Deut 32:35, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:30 him--God, who enters no empty threats.
Vengeance belongeth unto me--Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, Rom 12:19, of the same text.
Lord shall judge his people--in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (Deut 32:36).
10:3110:31: Ահ մե՛ծ է անկանել ՚ի ձեռս Աստուծոյ կենդանւոյ։
31 Ահաւոր է ընկնել կենդանի Աստծու ձեռքը:
31 Սարսափելի բան է կենդանի Աստուծոյ ձեռքը իյնալը։
Ահ մեծ է անկանել ի ձեռս Աստուծոյ կենդանւոյ:

10:31: Ահ մե՛ծ է անկանել ՚ի ձեռս Աստուծոյ կենդանւոյ։
31 Ահաւոր է ընկնել կենդանի Աստծու ձեռքը:
31 Սարսափելի բան է կենդանի Աստուծոյ ձեռքը իյնալը։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Страшно впасть в руки Бога живаго!
10:31  φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.
10:31. φοβερὸν (En-feareed) τὸ (the-one) ἐμπεσεῖν (to-have-had-fallen-in) εἰς (into) χεῖρας (to-hands) θεοῦ (of-a-Deity) ζῶντος. (of-lifing-unto)
10:31. horrendum est incidere in manus Dei viventisIt is a fearful thing to fall into the hands of the living God.
31. It is a fearful thing to fall into the hands of the living God.
10:31. It is dreadful to fall into the hands of the living God.
10:31. [It is] a fearful thing to fall into the hands of the living God.
a fearful thing to fall into the hands of the living God:

31: Страшно впасть в руки Бога живаго!
10:31  φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.
10:31. horrendum est incidere in manus Dei viventis
It is a fearful thing to fall into the hands of the living God.
10:31. It is dreadful to fall into the hands of the living God.
10:31. [It is] a fearful thing to fall into the hands of the living God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Мы впадаем, говорит, в руки Господа, а не в руки людей. Если не покаетесь, то впадете в руки Божие. Это страшно, а то - впасть в руки людей - ничего не значит" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:31: It is a fearful thing to fall into the hands of the living God - To fall into the hands of God is to fall under his displeasure; and he who lives for ever can punish for ever. How dreadful to have the displeasure of an eternal, almighty Being to rest on the soul for ever! Apostates, and all the persecutors and enemies of God's cause and people, may expect the heaviest judgments of an incensed Deity: and these, not for a time, but through eternity.
Albert Barnes: Notes on the Bible - 1834
10:31: It is a fearful thing to fall into the hands of the living God - There may be an allusion here to the request of David to "fall into the hands of the Lord and not into the hands of men," when it was submitted to him for the sin of numbering the people, whether he would choose seven years of famine, or flee three months before his enemies, or have three days of pestilence; 2 Sam. 24. He preferred "to fall into the hands of the Lord," and God smote seventy thousand men by the pestilence. The idea here is, that to fall into the hands of the Lord, after having despised his mercy and rejected his salvation, would be terrific; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God" is used in the Scripture in opposition to "idols." God always lives; his power is capable of being always exerted. He is not like the idols of wood or stone which have no life, and which are not to be dreaded, but he always lives. It is the more fearful to fall into his hands because he will live "foRev_er." A man who inflicts punishment will die, and the punishment will come to an end; but God will never cease to exist, and the punshment which he is capable of inflicting today he will be capable of inflicting foRev_er and ever. To fall into his hands, therefore, "for the purpose of punishment" - which is the idea here - is fearful:
(1) because he has all power, and can inflict just what punishment he pleases;
(2) because he is strictly just, and will inflict the punishment which ought to be inflicted;
(3) because he lives foRev_er, and can carry on his purpose of punishment to eternal ages; and
(4) because the actual inflictions of punishment which have occurred show what is to be dreaded.
So it was on the old world; on the cities of the plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in the world of wo - the eternal abodes of despair, where the worm never dies. All people must, in one sense, fall into his hands. They must appear before him. They must be brought to his bar when they die. How unspeakably important it is then now to embrace his offers of salvation, that we may not fall into his hands as a righteous, avenging judge, and sink beneath his uplifted arm foRev_er!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: a fearful: Heb 10:27; Isa 33:14; Luk 21:11
to fall: Heb 12:29; Psa 50:22, Psa 76:7, Psa 90:11; Mat 10:28; Luk 12:5
John Gill
10:31 It is a fearful thing to fall into the hands of the living God. For this is to be understood not in a good sense; so in general all mankind may be said to fall into, or be in the hands of God, as they are the work of his hands, the care of his providence, and are subject to his sovereignty; and in especial manner, believers, whose times and persons are in God's hand, which bespeaks his great affection for them, their nearness to him, the support they have by him, and protection from him; and they choose to fall into the hands of him as a chastising Father, rather than into the hands of men, and at death commend themselves into his hands: but here it is taken in a bad sense, and signifies to be arrested by justice as a criminal, and be brought to the bar of God, and receive the sentence of condemnation; when such will feel the weight of his hand, and the fierceness of his wrath; and this is "a fearful thing": it is a dreadful thing to fall into the hands of men, injured and affronted, and that have power, and will show no mercy; it is very tremendous to fall into the hands of God, in the way of his judgments in this world; the apprehensions of a future judgment are terrible before hand; and the apparatus of the judgment, when it comes, will be very striking and surprising; but to stand before the Judge, charged with sin, naked, and without righteousness, speechless, and no one to speak in favour of them; to hear the dreadful sentence pronounced, and feel the wrath of God to the uttermost, how horrible must this be! the aggravations of this are, that it is into the hands "of God" that such fall, and not into the hands of men, or mere creatures; but of God, who is omniscient, and sees through all pretences; omnipotent, and none can rescue out of his hands by force; omnipresent, and so no escaping from him; just and faithful, and not to bribed, inexorable, immutable, and unalterable: and that he is "the living God"; in opposition to the lifeless deities of the Gentiles, and to mortal men; and is expressive of his eternity, and so of the duration of the sinner's punishment, that falls into his hands.
John Wesley
10:31 To fall into the hands - Of his avenging justice.
Robert Jamieson, A. R. Fausset and David Brown
10:31 fearful . . . to fall into the hands--It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (Heb 10:27).
living God--therefore able to punish for ever (Mt 10:28).
10:3210:32: Արդ՝ յիշեցէ՛ք զաւո՛ւրսն զառաջինս, յորս լուսաւորեալք բազո՛ւմ ճգանց եւ չարչարանա՛ց համբերէք[4811]. [4811] Ոմանք. Յոր լուսաւ՛՛... եւ չարչարանացն համբերեցէք։
32 Արդ, յիշեցէ՛ք առաջին օրերը, երբ դեռ հազիւ լուսաւորուած, բազում տքնութիւնների եւ չարչարանքների համբերեցիք՝
32 Արդ՝ մտքերնիդ բերէք այն առաջին օրերը, որոնց մէջ լուսաւորուելէ յետոյ շատ սաստիկ չարչարանքներ կրեցիք.
Արդ յիշեցէք զաւուրսն զառաջինս, յորս լուսաւորեալք բազում ճգանց եւ չարչարանաց համբերէք:

10:32: Արդ՝ յիշեցէ՛ք զաւո՛ւրսն զառաջինս, յորս լուսաւորեալք բազո՛ւմ ճգանց եւ չարչարանա՛ց համբերէք[4811].
[4811] Ոմանք. Յոր լուսաւ՛՛... եւ չարչարանացն համբերեցէք։
32 Արդ, յիշեցէ՛ք առաջին օրերը, երբ դեռ հազիւ լուսաւորուած, բազում տքնութիւնների եւ չարչարանքների համբերեցիք՝
32 Արդ՝ մտքերնիդ բերէք այն առաջին օրերը, որոնց մէջ լուսաւորուելէ յետոյ շատ սաստիկ չարչարանքներ կրեցիք.
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Вспомните прежние дни ваши, когда вы, быв просвещены, выдержали великий подвиг страданий,
10:32  ἀναμιμνῄσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων,
10:32. Ἀναμιμνήσκεσθε ( Ye-should-remind-up ) δὲ (moreover) τὰς (to-the-ones) πρότερον (to-more-before) ἡμέρας, (to-days,"ἐν (in) αἷς ( unto-which ) φωτισθέντες ( having-been-lighted-to ) πολλὴν (to-much) ἄθλησιν (to-a-contending) ὑπεμείνατε (ye-stayed-under) παθημάτων, (of-experiencings-to,"
10:32. rememoramini autem pristinos dies in quibus inluminati magnum certamen sustinuistis passionumBut call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
32. But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings;
10:32. But call to mind the former days, in which, after being enlightened, you endured a great struggle of afflictions.
10:32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions:

32: Вспомните прежние дни ваши, когда вы, быв просвещены, выдержали великий подвиг страданий,
10:32  ἀναμιμνῄσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων,
10:32. rememoramini autem pristinos dies in quibus inluminati magnum certamen sustinuistis passionum
But call to mind the former days, wherein, being illuminated, you endured a great fight of afflictions.
10:32. But call to mind the former days, in which, after being enlightened, you endured a great struggle of afflictions.
10:32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Апостол обращается в дальнейших стихах с похвалою к читателям за их недавнее доброе состояние, видя в нем основание к тому же и в дальнейшем, при сохранении надежды и терпения (32-36). "Много значит увещание от дел. Тому, кто начал дело, следует продолжать, чтобы иметь успех. Он как бы так говорит: когда вы еще вступали, когда были только учениками, и тогда показали такое усердие, такое мужество; а теперь - тем более. Кто предлагает подобное увещание, тот весьма сильно действует собственным их примером. И смотри: не просто сказал: подвиг претерпесте, но с прибавлением: мног. И не сказал: искушения, но: подвиг, это выражение означает одобрение и величайшую похвалу. Потом входит в подробности, распространяя речь свою и высказывая многие похвалы" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:32: But call to remembrance - It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord's crucifixion, Stephen's martyrdom, the persecution that arose after the death of Stephen, Act 8:1, Herod's persecution, Act 12:1, in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people.
A great fight of afflictions - Πολλην αθλησιν παθηματων· A great combat or contention of sufferings. Here we have an allusion to the combats at the Grecian games, or to exhibitions of gladiators at the public spectacles; and an intimation how honorable it was to contend for the faith once delivered to the saints, and to overcome through the blood of the Lamb, and their own testimony.
Albert Barnes: Notes on the Bible - 1834
10:32: But call to remembrance the former days - It would seem from this, that at the time when the apostle wrote this Epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of what they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, "that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials."
After ye were illuminated - After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Heb 6:4; see notes on that passage.
A great fight of afflictions - The language here seems to be taken from the Grecian games. The word "fight" means properly contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to, they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: call: Gal 3:3, Gal 3:4; Phi 3:16; Jo2 1:8; Rev 2:5, Rev 3:3
after: Heb 6:4; Act 26:18; Co2 4:6
ye endured: Heb 12:4; Act 8:1-3, Act 9:1, Act 9:2; Phi 1:29, Phi 1:30; Col 2:1; Ti2 2:3-13, Ti2 4:7, Ti2 4:8
Geneva 1599
10:32 (11) But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;
(11) As he terrified the fallers away from God, so does he now comfort them that are constant and stand firm, setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.
John Gill
10:32 But call to remembrance the former days,.... The words may be considered either as a declaration of what they had done, and be read, "but ye do call to remembrance", &c. or as an exhortation to remember the days of their espousals, the times of their first conversion: and the apostle's design in this is, to mitigate the terror the preceding words might strike them with; and to aggravate the disgrace of turning back, when they had behaved so bravely in former times; and to encourage their faith and trust in God:
in which after ye were illuminated, by the Spirit of God, to see their impurity, impotence, and unrighteousness, and their lost and miserable state by nature; and to behold Christ and salvation by him; and to have some light into the doctrines of the Gospel; and some glimmering of the glories of another world. The Syriac and Ethiopic versions render it "baptized"; now such as are converted, and are brought to make a public profession of their faith, and submit to the ordinances of Christ, are, in common, immediately called to suffer reproach and persecution of one kind or another; so Christ, after his baptism, was led into the wilderness to be tempted by the devil: Satan is spiteful and malicious, and God suffers afflictions to befall his people to try their graces, and to inure them to troubles early, as follows;
ye endured a great fight of afflictions; meaning some violent persecution from their own countrymen, either at the death of Stephen, in which the apostle, being then unconverted; was concerned himself; or rather some other time of trouble, after the apostle was converted, to which he seems to have respect in Th1 2:14, these Hebrews, being enlisted as soldiers under Christ, the Captain of their salvation, were quickly engaged in a warfare, and were called forth to fight a fight of afflictions, and a very great one; and which they endured with patience, courage, and intrepidity.
John Wesley
10:32 Enlightened - With the knowledge of God and of his truth.
Robert Jamieson, A. R. Fausset and David Brown
10:32 As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Rev_ 2:3-4.
call to remembrance--habitually: so the present tense means.
illuminated--"enlightened": come to "the knowledge of the truth" (Heb 10:26) in connection with baptism (see on Heb 6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [BENGEL].
fight of--that is, consisting of afflictions.
10:3310:33: մերթ՝ ՚ի նախատինս եւ ՚ի նեղութիւնս խայտառակեալք, մերթ կցո՛րդք այնպիսեաց վաստակաւորացն լինել[4812]։ [4812] Ոմանք. Մերթ ՚ի նախատանս։ Ոսկան. ՚Ի նախատինս, եւ մերթ ՚ի նե՛՛։
33 մերթ նախատինքների եւ նեղութիւնների մէջ խայտառակուելով, մերթ այդպիսի բաներ կրողների վիճակին մասնակից լինելով.
33 Երբեմն նախատինքներով ու վիշտերով խայտառակուած, երբեմն ալ այնպիսի վիճակի մէջ եղողներուն միանալով։
մերթ ի նախատինս եւ ի նեղութիւնս խայտառակեալք, մերթ կցորդ այնպիսեաց վաստակաւորացն լինել:

10:33: մերթ՝ ՚ի նախատինս եւ ՚ի նեղութիւնս խայտառակեալք, մերթ կցո՛րդք այնպիսեաց վաստակաւորացն լինել[4812]։
[4812] Ոմանք. Մերթ ՚ի նախատանս։ Ոսկան. ՚Ի նախատինս, եւ մերթ ՚ի նե՛՛։
33 մերթ նախատինքների եւ նեղութիւնների մէջ խայտառակուելով, մերթ այդպիսի բաներ կրողների վիճակին մասնակից լինելով.
33 Երբեմն նախատինքներով ու վիշտերով խայտառակուած, երբեմն ալ այնպիսի վիճակի մէջ եղողներուն միանալով։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: то сами среди поношений и скорбей служа зрелищем [для других], то принимая участие в других, находившихся в таком же [состоянии];
10:33  τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες·
10:33. τοῦτο (to-the-one-this) μὲν (indeed) ὀνειδισμοῖς (unto-reproachings-of) τε (also) καὶ (and) θλίψεσιν (unto-pressings) θεατριζόμενοι , ( being-en-theatred-to ,"τοῦτο (to-the-one-this) δὲ (moreover) κοινωνοὶ ( en-commoned ) τῶν (of-the-ones) οὕτως (unto-the-one-this) ἀναστρεφομένων ( of-being-beturned-up ) γενηθέντες : ( having-been-became )
10:33. et in altero quidem obprobriis et tribulationibus spectaculum facti in altero autem socii taliter conversantium effectiAnd on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
33. partly, being made a gazingstock both by reproaches and afflictions; and partly, becoming partakers with them that were so used.
10:33. And certainly, in one way, by insults and tribulations, you were made a spectacle, but in another way, you became the companions of those who were the object of such behavior.
10:33. Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used:

33: то сами среди поношений и скорбей служа зрелищем [для других], то принимая участие в других, находившихся в таком же [состоянии];
10:33  τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες·
10:33. et in altero quidem obprobriis et tribulationibus spectaculum facti in altero autem socii taliter conversantium effecti
And on the one hand indeed, by reproaches and tribulations, were made a gazingstock; and on the other, became companions of them that were used in such sort.
10:33. And certainly, in one way, by insults and tribulations, you were made a spectacle, but in another way, you became the companions of those who were the object of such behavior.
10:33. Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:33: Ye were made a gazing-stock - Θεατριζομενοι· Ye were exhibited as wild beasts and other shows at the theatres. See the note on Co1 4:9, where all this is illustrated.
Companions of them that were so used - It appears, from Th1 2:14, Th1 2:15, that the Churches of God in Judea were greatly persecuted, and that they believed with courage and constancy in their persecutions. When any victim of persecuting rage was marked out, the rest were prompt to take his part, and acknowledge themselves believers in the same doctrine for which he suffered. This was a noble spirit; many would have slunk into a corner, and put off the marks of Christ, that they might not be exposed to affliction on this account.
Albert Barnes: Notes on the Bible - 1834
10:33: Partly - That is, your affliction consisted partly in this. The Greek is, "this" - specifying one kind of affliction that they were called to endure.
Whilst ye were made a gazing-stock - Greek θεατριζόμενοι theatrizomenoi - you were made a public spectacle, as if in a theater; you were held up to public view, or exposed to public scorn. When this was done, or in precisely what manner, we are not told. It was not an uncommon thing, however, for the early Christians to be held up to reproach and scorn, and probably this refers to some time when it was done by rulers or magistrates. It was a common custom among the Greeks and Romans to lead criminals, before they were put to death, through the theater, and thus to expose them to the insults and reproaches of the multitude. See the proofs of this adduced by Kuinoel on this passage. The "language" here seems to have been taken from this custom, though there is no evidence that the Christians to whom Paul refers had been treated in this manner.
By reproaches - Repreached as being the followers of Jesus of Nazareth; probably as weak and fanatical.
And afflictions - Various "sufferings" inflicted on them. They were not merely Rev_iled in words, but they were made to endure positive sufferings of various kinds.
And partly, while ye became companions of them that were so used - That is, even when they had not themselves been subjected to these trials, they had sympathized with those who were. They doubtless imparted to them of their property; sent to them relief, and identified themselves with them. It is not known to what particular occasion the apostle here refers. In the next verse he mentions one instance in which they had done this, in aiding him when he was a prisoner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: made: Heb 11:36; Psa 71:7; Nah 3:6; Zac 3:8; Co1 4:9
by reproaches: Heb 11:26, Heb 13:13; Psa 69:9, Psa 74:22, Psa 79:12, Psa 89:51; Isa 51:7; Co2 12:10
whilst: Phi 1:7, Phi 4:14; Th1 2:14; Ti2 1:8, Ti2 1:16-18
Geneva 1599
10:33 Partly, whilst ye were made a (p) gazingstock both by reproaches and afflictions; and partly, whilst ye became (q) companions of them that were so used.
(p) You were brought forth to be shamed.
(q) In taking their miseries, to be your miseries.
John Gill
10:33 Partly whilst ye were made a gazing stock,.... Brought upon the stage or theatre, and made a spectacle to the world, angels, and men, 1Cor 4:9
both by reproaches and afflictions; suffering both in their characters and reputations, and in their persons and substance:
and partly whilst ye became companions of them that were so used; they maintained their communion with them, relieved them in distress, and sympathized with them.
Robert Jamieson, A. R. Fausset and David Brown
10:33 The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.
gazing-stock--as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. Acts 19:29; 1Cor 4:9, "Made a theatrical spectacle to the world."
ye became--of your own accord: attesting your Christian sympathy with your suffering brethren.
companions of--sharers in affliction with.
10:3410:34: Քանզի եւ ընդ կապեալս չարչարեցարուք, եւ զյափշտակութիւն ընչի՛ց ձերոց խնդութեամբ ընկալարուք. քանզի գիտէիք թէ լաւագո՛յն եւս ստացուածս ունիք անձանց յերկինս, ուր կանն եւ մնան[4813]։ [4813] Ոմանք. Գիտէիք եթէ լա՛՛։
34 քանզի ե՛ւ բանտարկուածներին կարեկից եղաք, ե՛ւ ձեր ունեցուածքի յափշտակումը ուրախութեամբ ընդունեցիք, քանի որ գիտէիք, թէ ձեզ համար լաւագոյն հարստութիւն ունէք երկնքում, ուր այն միշտ մնում է:
34 Վասն զի իմ կապերուս մէջ ինծի* չարչարակից եղաք ու ձեր ստացուածքին կողոպտուիլը ուրախութեամբ ընդունեցիք, գիտնալով որ լաւագոյն եւ մնայուն ստացուածքներ ունիք ձեզի երկինքը։
Քանզի եւ [44]ընդ կապեալս`` չարչարեցարուք, եւ զյափշտակութիւն ընչից ձերոց խնդութեամբ ընկալարուք, քանզի գիտէիք թէ լաւագոյն եւս ստացուածս ունիք անձանց յերկինս, ուր կանն եւ մնան:

10:34: Քանզի եւ ընդ կապեալս չարչարեցարուք, եւ զյափշտակութիւն ընչի՛ց ձերոց խնդութեամբ ընկալարուք. քանզի գիտէիք թէ լաւագո՛յն եւս ստացուածս ունիք անձանց յերկինս, ուր կանն եւ մնան[4813]։
[4813] Ոմանք. Գիտէիք եթէ լա՛՛։
34 քանզի ե՛ւ բանտարկուածներին կարեկից եղաք, ե՛ւ ձեր ունեցուածքի յափշտակումը ուրախութեամբ ընդունեցիք, քանի որ գիտէիք, թէ ձեզ համար լաւագոյն հարստութիւն ունէք երկնքում, ուր այն միշտ մնում է:
34 Վասն զի իմ կապերուս մէջ ինծի* չարչարակից եղաք ու ձեր ստացուածքին կողոպտուիլը ուրախութեամբ ընդունեցիք, գիտնալով որ լաւագոյն եւ մնայուն ստացուածքներ ունիք ձեզի երկինքը։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: ибо вы и моим узам сострадали и расхищение имения вашего приняли с радостью, зная, что есть у вас на небесах имущество лучшее и непреходящее.
10:34  καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοὺς κρείττονα ὕπαρξιν καὶ μένουσαν.
10:34. καὶ (and) γὰρ (therefore) τοῖς (unto-the-ones) δεσμίοις ( unto-tied-belonged ) συνεπαθήσατε, (ye-experienced-together-unto,"καὶ (and) τὴν (to-the-one) ἁρπαγὴν (to-a-snatching) τῶν (of-the-ones) ὑπαρχόντων ( of-firsting-under ) ὑμῶν (of-ye) μετὰ (with) χαρᾶς (of-a-joy) προσεδέξασθε , ( ye-received-toward ," γινώσκοντες ( acquainting ) ἔχειν (to-hold) ἑαυτοὺς (to-selves) κρείσσονα (to-superior) ὕπαρξιν (to-a-firsting-under) καὶ (and) μένουσαν. (to-staying)
10:34. nam et vinctis conpassi estis et rapinam bonorum vestrorum cum gaudio suscepistis cognoscentes vos habere meliorem et manentem substantiamFor you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
34. For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye yourselves have a better possession and an abiding one.
10:34. For you even had compassion on those who were imprisoned, and you accepted with gladness being deprived of your goods, knowing that you have a better and more lasting substance.
10:34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance:

34: ибо вы и моим узам сострадали и расхищение имения вашего приняли с радостью, зная, что есть у вас на небесах имущество лучшее и непреходящее.
10:34  καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοὺς κρείττονα ὕπαρξιν καὶ μένουσαν.
10:34. nam et vinctis conpassi estis et rapinam bonorum vestrorum cum gaudio suscepistis cognoscentes vos habere meliorem et manentem substantiam
For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
10:34. For you even had compassion on those who were imprisoned, and you accepted with gladness being deprived of your goods, knowing that you have a better and more lasting substance.
10:34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: "Зная, что есть у вас на небесах имущество лучшее и непреходящее..." Очевидный намек на слово Господа об этом, Мф 6:20.
Adam Clarke: Commentary on the Bible - 1831
10:34: Ye had compassion of me in my bonds - Συνεπαθησατε· Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of τοις δεσμοις μου, my bonds, τοις δεσμιοις, the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them.
Took joyfully the spoiling of your goods - They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us.
Knowing in yourselves - They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.
Albert Barnes: Notes on the Bible - 1834
10:34: For ye had compassion of me in my bonds - You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this Epistle was sent most probably resided there. Paul was at one time a prisoner more than two years at Cesarea Act 24:27, and during this time he was kept in the charge of a centurion, and his friends had free access to him; Act 24:23. It would seem not improbable that this was the occasion to which he here refers.
And took joyfully the spoiling of your goods - The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions" to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honor to suffer in the cause of their Master; see the notes on Phi 3:10; compare Rom 5:3. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.
Knowing in yourselves - Marg "or, that ye have in yourselves; or, for yourselves." The true rendering is, "knowing that ye have for yourselves." It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.
That ye have in heaven a better and an enduring substance - Better than any earthly possession, and more permanent. It is:
(1) better; it is worth more; it gives more comfort; it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy. It is not said here that property is worth nothing to a man - which is not true, if he uses it well - but that the treasures of heaven are worth more.
(2) it is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence, or famine; no change of times; no commercial embarrassments; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions." With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: in my: Act 21:33, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:7; Ti2 1:16, Ti2 2:9
and took: Mat 5:11, Mat 5:12; Act 5:41; Jam 1:2
in yourselves that ye have: or, that ye have in yourselves, or, for yourselves. Mat 6:19, Mat 6:20, Mat 19:21; Luk 10:42, Luk 12:33; Co2 5:1; Col 1:5, Col 3:2-4; Ti1 6:19; Ti2 4:8; Pe1 1:4; Jo1 3:2
Geneva 1599
10:34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring (r) substance.
(r) Goods and riches.
John Gill
10:34 For ye had compassion of me in my bonds,.... When he was bound at Jerusalem, by the chief captain Lysias, with two chains, Acts 21:33 or when he was in bonds elsewhere; which they did by sympathizing with him in their hearts; by their prayers for him, and in their letters to him; and by sending presents to him for his relief and support. The Alexandrian copy, and two of Stephens's, the Vulgate Latin and Syriac versions, read, "had compassion on the prisoners"; or "them that were bound"; meaning prisoners in general, remembering them that were in bonds, as bound with them; or particularly such as were prisoners for the sake of Christ, and his Gospel; and it may be some of them, which the apostle himself committed to prison, in his state of unregeneracy:
and took joyfully the spoiling of your goods; the furniture of their houses, their worldly substance, of which they were stripped by their persecutors; and this they took quietly and patiently, yea, joyfully; rejoicing that they were counted worthy to suffer the confiscation of their goods for the sake of Christ: the reason of which joy was,
knowing in yourselves that ye have in heaven a better and an enduring substance: that which is laid up for the saints in heaven is "substance"; it is signified by an house, a city, a kingdom; and so it is rendered here in the Ethiopic version; and by riches, true, glorious, and durable; and by a treasure and an inheritance: and this is "better" than anything in this world; as to the quality of it, it being celestial; and as to the quantity of it, it being all things; and as to the place where it is, "in heaven"; though this clause is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions; and as to the company with whom it is enjoyed, saints in light; yea, God himself is the portion of his people: and this is an "enduring" substance; it cannot be wasted by the saints themselves; nor taken away from them by others; nor can it decay in its own nature; and the saints will always endure to enjoy it: and this they may be said to "have": it is promised to them, and prepared for them; they have a right unto it, and the earnest of it; and they have it already in Christ, their head and representative; so that it is, upon all accounts, sure unto them: and this they know in themselves; from what they find and feel in their own hearts; from the sealing testimony and earnest of the Spirit, and from the promise of Christ, Mt 5:10.
John Wesley
10:34 For ye sympathized with all your suffering brethren, and with me in particular; and received joyfully the loss of your own goods.
Robert Jamieson, A. R. Fausset and David Brown
10:34 ye had compassion on me in my bonds--The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of Heb 10:33; compare Heb 13:3, Heb 13:23; Heb 6:10), and accepted (so the Greek is translated in Heb 11:35) with joy (Jas 1:2; joy in tribulations, as exercising faith and other graces, Rom 5:3; and the pledge of the coming glory, Mt 5:12) the plundering of your (own) goods (answering to the first clause of Heb 10:33)."
in yourselves--The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."
better--a heavenly (Heb 11:16).
enduring--not liable to spoiling.
substance--possession: peculiarly our own, if we will not cast away our birthright.
10:3510:35: Արդ մի՛ մերժէք ՚ի ձէնջ զհամարձակութիւնն ձեր, յորում կայ մեծա՛ց վարձուց հատուցումն.
35 Արդ, մի՛ կորցրէք ձեր վստահութիւնը, որի մէջ մեծ վարձատրութեան հատուցում կայ:
35 Ուստի ձեզմէ մի՛ ձգէք ձեր վստահութիւնը, որ մեծ վարձքի հատուցում ունի։
Արդ մի՛ մերժէք ի ձէնջ զհամարձակութիւնն ձեր, յորում կայ մեծաց վարձուց հատուցումն:

10:35: Արդ մի՛ մերժէք ՚ի ձէնջ զհամարձակութիւնն ձեր, յորում կայ մեծա՛ց վարձուց հատուցումն.
35 Արդ, մի՛ կորցրէք ձեր վստահութիւնը, որի մէջ մեծ վարձատրութեան հատուցում կայ:
35 Ուստի ձեզմէ մի՛ ձգէք ձեր վստահութիւնը, որ մեծ վարձքի հատուցում ունի։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: Итак не оставляйте упования вашего, которому предстоит великое воздаяние.
10:35  μὴ ἀποβάλητε οὗν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν,
10:35. Μὴ (Lest) ἀποβάλητε (ye-might-have-had-casted-off) οὖν (accordingly) τὴν (to-the-one) παρρησίαν (to-an-all-uttering-unto) ὑμῶν, (of-ye,"ἥτις (which-a-one) ἔχει (it-holdeth) μεγάλην (to-great) μισθαποδοσίαν, (to-a-pay-giving-off-unto,"
10:35. nolite itaque amittere confidentiam vestram quae magnam habet remunerationemDo not therefore lose your confidence which hath a great reward.
35. Cast not away therefore your boldness, which hath great recompense of reward.
10:35. And so, do not lose your confidence, which has a great reward.
10:35. Cast not away therefore your confidence, which hath great recompence of reward.
Cast not away therefore your confidence, which hath great recompence of reward:

35: Итак не оставляйте упования вашего, которому предстоит великое воздаяние.
10:35  μὴ ἀποβάλητε οὗν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν,
10:35. nolite itaque amittere confidentiam vestram quae magnam habet remunerationem
Do not therefore lose your confidence which hath a great reward.
10:35. And so, do not lose your confidence, which has a great reward.
10:35. Cast not away therefore your confidence, which hath great recompence of reward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: "Если вы знаете, что имеете на небесах имение лучшее, то ничего не ищите здесь; вы имеете нужду в терпении, а не в умножении подвигов, чтобы остаться при том же, чтобы не потерять данного вам; для вас не нужно ничего другого, кроме того, чтобы стоять, как стоите, чтобы, дошедши до конца, вы могли получить обещанное... Вам нужно только одно: терпеть замедление (в исполнении обещанного), а не снова подвизаться" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:35: Cast not away therefore your confidence - Την παρῥησιαν ὑμων· Your liberty of access to God; your title and right to approach his throne; your birthright as his sons and daughters; and the clear evidence you have of his favor, which, if you be not steady and faithful, you must lose. Do not throw it away, μη αποβαλητε· neither men nor devils can take it from you, and God will never deprive you of it if you continue faithful. There is a reference here to cowardly soldiers, who throw away their shields, and run away from the battle. This is your shield, your faith in Christ, which gives you the knowledge of salvation; keep it, and it will keep you.
The Lacedemonian women, when they presented the shields to their sons going to battle, were accustomed to say: Η ταν, η επι τας· "Either bring this back, or be brought back upon it;" alluding to the custom of bringing back a slain soldier on his own shield, a proof that he had preserved it to the last, and had been faithful to his country. They were accustomed also to excite their courage by delivering to them their fathers' shields with the following short address. Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· "This shield thy father always preserved; do thou preserve it also, or perish;" Lacaenarum Apophthegmata, Plut. Opera, a Wittenbach, vol. i. p. 682. Thus spake the Lacedemonian mothers to their sons; and what say the oracles of God to us? Μη αποβαλητε την παρῥησιαν ὑμων· Cast not away your confession of faith. This is your shield; keep it, and it will ever be your sure defense; for by it you will quench every fiery dart of the wicked one. The Church of Christ speaks this to all her sons, and especially to those employed in the work of the ministry. Of this shield, of this glorious system of salvation by Jesus Christ, illustrated and defended in this work, I say to each of my children: Ταυτην ὁ πατηρ σοι αει εσωζε· και συ ουν ταυταν σωζε, η μη εσο· This faith, thy father, by the grace of God, hath always kept; keep thou it also, or thou must expect to perish! May this be received both as a warning and encouragement!
Great recompense of reward - No less than God's continual approbation; the peace that passeth all understanding ruling the heart here; and the glories of heaven as an eternal portion. Conscientiously keep the shield, and all these shall be thine. This will be thy reward; but remember that it is the mercy of God that gives it.
Albert Barnes: Notes on the Bible - 1834
10:35: Cast not away therefore your confidence - Greek "your boldness;" referring to their confident hope in God. They were not to cast this away, and to become timid, disheartened, and discouraged. They were to bear up manfully under all their trials, and to maintain a steadfast adherence to God and to his cause. The command is not to "cast this away." Nothing could take it from them if they trusted in God, and it could be lost only by their own neglect or imprudence. Rosenmuller supposes (Alte und Neue Morgenland, "in loc.") that there may be an allusion here to the disgrace which was attached to the act of a warrior if he cast away his shield. Among the Greeks this was a crime which was punishable with death. Alexander ab Alexand. Gen. Dier. L. ii c. 13. Among the ancient Germans, Tacitus says, that to lose the shield in battle was regarded as the deepest dishonor, and that those who were guilty of it were not allowed to be present at the sacrifices or in the assembly of the people. Many, says he, who had suffered this calamity, closed their own lives with the baiter under the loss of honor. Tac. Germ. c. 6. A similar disgrace would attend the Christian soldier if he should cast away his shield of faith; compare the notes, Eph 6:16.
Which hath great recompense of reward - It will furnish a reward by the peace of mind which it gives here, and will be connected with the rewards of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: Cast: Heb 3:6, Heb 3:14, Heb 4:14
great: Heb 11:26; Psa 19:11; Mat 5:12, Mat 10:32, Mat 10:42; Luk 14:14; Co1 15:58; Gal 6:8-10
John Gill
10:35 Cast not away therefore your confidence,.... The same word is used here, as in Heb 10:19 where it is translated "boldness"; and may design here, as there, an holy boldness in prayer, free from a servile and bashful spirit; and which appears in a liberty of speaking to God, and in a confidence of being heard; prayer itself should not be left off, nor should freedom, boldness, and confidence in it be slackened, or laid aside: or else a profession of faith is intended, which ought to be free and open, bold and courageous, firm and constant; and which ought by no means to be let go and dropped: or the grace of faith in its full assurance, with respect to interest in God, as a covenant God and Father, and in his love; and with respect to interest in Christ, and in his grace, and a right to the glorious inheritance, the better and enduring substance: and this shield of faith is by no means to be cast away; it was reckoned infamous and scandalous in soldiers to lose or cast away their shield; with the Grecians it was a capital crime, and punished with death (b); to which the apostle may here allude. There are two sorts of believers, nominal and real; and there are two sorts of faith; an historical one, which may be in persons destitute of the grace of God, and is in devils; and a true and unfeigned one, which has salvation connected with it; the former may be cast away and lost; the latter, though it may be remiss and weak in its exercise, yet it cannot be wholly and finally lost; and this exhortation may be designed as a means of continuing it, and of perseverance in it: the reason urging it follows,
which hath great recompence of reward; freedom and boldness in prayer has its reward, for such that ask in faith shall have; and so has a firm and constant profession of religion, for he that endures to the end shall be saved; and so has a true and strong faith in Christ; everlasting salvation is connected with it; the reward of the inheritance follows upon it; and this reward is the recompense of God's own grace: and it is a very great one; it is the fruit of great love and grace; yea, it is no other than God himself, who is the exceeding great reward of his people; it is Christ and his glory, and the riches of it; it is a reward exceeding, and beyond all deserts of men, and beyond all thought and expression.
(b) Alex. ab. Alexand. Genial. Dier. l. 2. c. 13.
John Wesley
10:35 Cast not away therefore this your confidence - Your faith and hope; which none can deprive you of but yourselves.
Robert Jamieson, A. R. Fausset and David Brown
10:35 Consequent exhortation to confidence and endurance, as Christ is soon coming.
Cast not away--implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare Heb 3:14).
which--Greek, "the which": inasmuch as being such as.
hath--present tense: it is as certain as if you had it in your hand (Heb 10:37). It hath in reversion.
recompense of reward--of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on Heb 2:2; Heb 11:26).
10:3610:36: պիտո՛յ է ձեզ համբերութիւն. զի զկամս Աստուծոյ արարեալ հասջի՛ք աւետեացն։
36 Ձեզ համբերութիւն է պէտք, որպէսզի, Աստծու կամքը կատարելով, հասնէք նրա խոստմանը,
36 Վասն զի պէտք է ձեզի համբերութիւն, որպէս զի Աստուծոյ կամքը ընելով՝ խոստումը վայելէք.
Պիտոյ է ձեզ համբերութիւն, զի զկամս Աստուծոյ արարեալ` հասջիք աւետեացն:

10:36: պիտո՛յ է ձեզ համբերութիւն. զի զկամս Աստուծոյ արարեալ հասջի՛ք աւետեացն։
36 Ձեզ համբերութիւն է պէտք, որպէսզի, Աստծու կամքը կատարելով, հասնէք նրա խոստմանը,
36 Վասն զի պէտք է ձեզի համբերութիւն, որպէս զի Աստուծոյ կամքը ընելով՝ խոստումը վայելէք.
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10:3636: Терпение нужно вам, чтобы, исполнив волю Божию, получить обещанное;
10:36  ὑπομονῆς γὰρ ἔχετε χρείαν ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν.
10:36. ὑπομονῆς (of-a-staying-under) γὰρ (therefore) ἔχετε (ye-hold) χρείαν (to-an-affording-of,"ἵνα (so) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) ποιήσαντες ( having-done-unto ) κομίσησθε ( ye-might-have-tended-to ) τὴν (to-the-one) ἐπαγγελίαν: (to-a-messaging-upon-unto)
10:36. patientia enim vobis necessaria est ut voluntatem Dei facientes reportetis promissionemFor patience is necessary for you: that, doing the will of God, you may receive the promise.
36. For ye have need of patience, that, having done the will of God, ye may receive the promise.
10:36. For it is necessary for you to be patient, so that, by doing the will of God, you may receive the promise.
10:36. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
For ye have need of patience, that, after ye have done the will of God, ye might receive the promise:

36: Терпение нужно вам, чтобы, исполнив волю Божию, получить обещанное;
10:36  ὑπομονῆς γὰρ ἔχετε χρείαν ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν.
10:36. patientia enim vobis necessaria est ut voluntatem Dei facientes reportetis promissionem
For patience is necessary for you: that, doing the will of God, you may receive the promise.
10:36. For it is necessary for you to be patient, so that, by doing the will of God, you may receive the promise.
10:36. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
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Adam Clarke: Commentary on the Bible - 1831
10:36: Ye have need of patience - Having so great a fight of sufferings to pass through, and they of so long continuance. God furnishes the grace; you must exercise it. The grace or principle of patience comes from God; the use and exercise of that grace is of yourselves. Here ye must be workers together with God. Patience and perseverance are nearly the same.
Have done the will of God - By keeping the faith, and patiently suffering for it.
Albert Barnes: Notes on the Bible - 1834
10:36: For ye have need of patience - They were then suffering, and in all trials we have need of patience. We have need of it because there is in us so much disposition to complain and repine; because our nature is liable to sink under sufferings; and because our trials are often protracted. All that Christians can do in such cases is to be patient - to lie calmly in the hands of God, and submit to his will day by day, and year by year; see Jam 1:3-4; notes, Rom 5:4.
That after ye have done the will of God - That is, in bearing trials, for the reference here is particularly to afflictions. Ye might receive the promise - The promised inheritance or reward - in heaven. It is implied here that this promise will not be received unless we are patient in our trials, and the prospect of this reward should encourage us to endure them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: ye have: Heb 6:15, Heb 12:1; Psa 37:7, Psa 40:1; Mat 10:22, Mat 24:13; Luk 8:15, Luk 21:19; Rom 2:7; Rom 5:3, Rom 5:4, Rom 8:25, Rom 15:4, Rom 15:5; Co1 13:7; Gal 6:9; Col 1:11; Th1 1:3; Jam 1:3; Jam 1:4, Jam 5:7-11; Rev 13:10, Rev 14:12
after: Heb 13:21; Mat 7:21, Mat 12:50, Mat 21:31; Joh 7:17; Act 13:22, Act 13:36; Rom 12:2; Eph 6:6; Col 4:12; Jo1 2:17
ye might: Heb 6:12, Heb 6:15, Heb 6:17, Heb 9:15; Col 3:24; Pe1 1:9
John Gill
10:36 For ye have need of patience,.... Not that they were destitute of the grace of patience; for where God is the God of all grace, he is the God of patience; and such, who are called by grace, are conformed to the image of Christ, and, among other things, are like him in this; and those who are born of the Spirit, have the fruits of the Spirit, and this, among the rest; to whom the word of God is effectual, this fruit is produced in them, that being the word of patience; and such who are brought into the kingdom of Christ, are also in the patience of Jesus; where there is one grace, there is every grace; saints are immediately called to sufferings and trials, which require patience; and, without this, there can be no enjoyment of a man's self: but the meaning is, that they needed the continuance, exercise, and increase of it; in general, to run the race set before them; to bear afflictions from the hand of God, and reproaches and persecutions from men; to wait for God, when he hides his face, and for answers of prayer, when they are deferred; and to bear up, and not to sink under temptations; and to live in the constant expectation of heaven and happiness: and, in particular, it is necessary for the following,
that after ye have done the will of God: there is the purposing will of God, which is done by himself; and there is his revealed will, touching the salvation of men, which is done by his Son; and there is his will of precept to be done by men; and which, when done aright, is done according to the rule of his word, in faith, from love, through the strength of Christ, and by the assistance of his Spirit and grace, with a view to his glory, and without any dependence on what is done: and the will of God regards suffering, as well as doing; for to that the saints are also called, to which patience is necessary:
ye might receive the promise; that is, of eternal life; not the promise itself, which they had received already, but the thing promised; which is the sense, in which this word is often used in this book, Heb 6:12 which is so called, to show that it is not of works, for promise and merit do not agree together; but that it is of grace, and will certainly be enjoyed, but must be patiently waited for.
John Wesley
10:36 The promise - Perfect love; eternal life.
Robert Jamieson, A. R. Fausset and David Brown
10:36 patience--Greek, "waiting endurance," or "enduring perseverance": the kindred Greek verb in the Septuagint, Hab 2:3, is translated, "wait for it" (compare Jas 5:7).
after ye have done the will of God--"that whereas ye have done the will of God" hitherto (Heb 10:32-35), ye may now show also patient, persevering endurance, and so "receive the promise," that is, the promised reward: eternal life and bliss commensurate with our work of faith and love (Heb 6:10-12). We must not only do, but also suffer (1Pet 4:19). God first uses the active talents of His servants; then polishes the other side of the stone, making the passive graces shine, patience, meekness, &c. It may be also translated, "That ye may do the will of God, and receive," &c. [ALFORD]: "patience" itself is a further and a persevering doing of "God's will"; otherwise it would be profitless and no real grace (Mt 7:21). We should look, not merely for individual bliss now and at death, but for the great and general consummation of bliss of all saints, both in body and soul.
10:3710:37: Զի փոքր մեւս եւս քան որչափ, որ գալո՛ցն իցէ՝ եկեսցէ եւ ո՛չ յամեսցէ[4814]։ [4814] Ոմանք. Որչափ գալոցն է՝ եկեսցէ։
37 քանի որ՝ «Մի փոքր, շատ փոքր ժամանակ եւս, եւ գալու է նա, ով պիտի գայ եւ չպիտի ուշանայ:
37 Քանզի «քիչ մը ատենէն» «ան որ գալու է՝ պիտի գայ ու պիտի չուշանայ»։
Զի փոքր մեւս եւս քան որչափ որ գալոցն իցէ` եկեսցէ, եւ ոչ յամեսցէ:

10:37: Զի փոքր մեւս եւս քան որչափ, որ գալո՛ցն իցէ՝ եկեսցէ եւ ո՛չ յամեսցէ[4814]։
[4814] Ոմանք. Որչափ գալոցն է՝ եկեսցէ։
37 քանի որ՝ «Մի փոքր, շատ փոքր ժամանակ եւս, եւ գալու է նա, ով պիտի գայ եւ չպիտի ուշանայ:
37 Քանզի «քիչ մը ատենէն» «ան որ գալու է՝ պիտի գայ ու պիտի չուշանայ»։
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10:3737: ибо еще немного, очень немного, и Грядущий придет и не умедлит.
10:37  ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει·
10:37. ἔτι (if-to-a-one) γὰρ (therefore) μικρὸν ( to-small ) ὅσον ( to-which-a-which ) ὅσον , ( to-which-a-which ,"ὁ (the-one) ἐρχόμενος ( coming ) ἥξει ( it-shall-arrive ) καὶ ( and ) οὐ ( not ) χρονίσει : ( it-shall-interim-to )
10:37. adhuc enim modicum quantulum qui venturus est veniet et non tardabitFor yet a little and a very little while, and he that is to come will come and will not delay.
37. For yet a very little while, He that cometh shall come, and shall not tarry.
10:37. “For, in a little while, and somewhat longer, he who is to come will return, and he will not delay.
10:37. For yet a little while, and he that shall come will come, and will not tarry.
For yet a little while, and he that shall come will come, and will not tarry:

37: ибо еще немного, очень немного, и Грядущий придет и не умедлит.
10:37  ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει·
10:37. adhuc enim modicum quantulum qui venturus est veniet et non tardabit
For yet a little and a very little while, and he that is to come will come and will not delay.
10:37. “For, in a little while, and somewhat longer, he who is to come will return, and he will not delay.
10:37. For yet a little while, and he that shall come will come, and will not tarry.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-38: Ср. Лев 2:3-4. "Чтобы они не сказали: когда же придет? - он ободряет их словами Писания... Если же тогда говорили: мало елико елико, грядый приидет и не укоснит, то очевидно, что теперь Он еще ближе. Таким образом, и за ожидание подучится немалая награда" (Злат.). "Сильно то увещание, когда кто докажет, что исполнившие все могут все потерять из-за малой слабости" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
10:37: For yet a little while - Ετι γαρ μικρον ὁσον· For yet a very little time. In a very short space of time the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not. The apostle seems to refer to Hab 2:3, Hab 2:4, and accommodates the words to his own purpose.
Albert Barnes: Notes on the Bible - 1834
10:37: For yet a little while - There seems to be an allusion here to what the Saviour himself said, "A little while, and ye shall not see me; and again, a little while and ye shall see me;" Joh 16:16. Or more probably it may be to Hab 2:3. "For the vision is yet for an appointed time, but at the end it shall speak, and not he: though it tarry, wait for it; because it will surely come, it will not tarry." The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.
And he that shall come will come - The reference here is, doubtless, to the Messiah. But what "coming" of his is referred to here, is more uncertain. Most probably the idea is, that the Messiah who was coming to destroy Jerusalem, and to overthrow the Jewish power mat 24, would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Luk 21:28. "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh;" see the notes on that passage. The Christians in Palestine were oppressed, Rev_iled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be in fact the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already "signs" of his coming, or indications that he was about to appear, and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said that "he that shall come will come" soon. The time of affiction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrow; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are foRev_er unknown; Joh 14:3 note; 1 Thes. 4:13-18 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: Isa 26:20, Isa 60:22; Hab 2:3, Hab 2:4; Luk 18:8; Jam 5:7-9; Pe2 3:8; Rev 22:20
Geneva 1599
10:37 For yet a (s) little while, and he that shall come will come, and will not tarry.
(s) He will come within this very little while.
John Gill
10:37 For yet a little while, and he that shall come will come,.... That the person spoken of is the Lord Jesus Christ, is evident from the prophecy in Hab 2:3 here referred to, and from the character of him that is to come, Mt 11:3 and from parallel places, Jas 5:7 and this is to be understood, not of his coming in the flesh, for he was come in the flesh already; though Habakkuk indeed refers to his first coming, yet not to that only, but including his second coming also; but of his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, for their rejection of him: the kingdom of Christ was at hand, when he began to preach; upon his ascension to heaven, it began to appear more visible; but still the temple was standing, and that worship continued, which stood in the way of the glory of his kingdom; during which time the saints suffered much: but in a little while from the writing of this epistle, he, who was to come, did come, even within about ten years after this, and showed his power and his glory, in delivering his people, and destroying his enemies; see Mt 16:28. It may be applied to his coming to help his people in time of need; the afflictions of the saints are many; they are all for an appointed time, and but for a while; and Christ has promised to come, and visit them; and which he does often, and speedily, and seasonably: it may also be accommodated to Christ coming to take his people to himself by death; Christ may be said to come in this sense, and he will certainly come; and this will be in a little while; man is but of few days; death is certain, and should be patiently expected: and it may likewise be suitably improved, with respect to Christ's coming to judgment; that he will come is certain, from prophecies, particularly from the prophecy of Enoch, from his own words, from the testimony of angels, from the institution of the Lord's supper, till he comes, and from the general expectation of the saints; and this coming of his is desirable, because it will be the marriage of the Lamb, and the redemption of the saints, and because of the grace and glory that will be brought unto them, and because they shall then be for ever with him; and this will be quickly, in a little time, in comparison of the time that went before his first coming, and of the eternity that will follow after this; and though it may seem long, yet with God it is but a little while, with whom a thousand years are as one day; and however, since it is certain that he will come,
and will not tarry, beyond the appointed time, patience should be exercised.
John Wesley
10:37 He that cometh - To reward every man according to his works.
Robert Jamieson, A. R. Fausset and David Brown
10:37 Encouragement to patient endurance by consideration of the shortness of the time till Christ shall come, and God's rejection of him that draws back, taken from Hab 2:3-4.
a little while-- (Jn 16:16).
he that shall come--literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration, the subject of the Spirit's prophecy by Habakkuk, in its final and exhaustive fulfilment.
10:3810:38: Զի արդարն իմ ՚ի հաւատո՛ց կեցցէ. եւ եթէ յերկմի՛տս ոք իցէ, ո՛չ հաճեսցի ընդ նա անձն իմ[4815]։ [4815] Յօրինակի մերում՝ որպէս եւ յայլ բազում գրչագիրս գրեալ էր այսու եղանակաւ. Արդարն ՚ի մի հաւատոց։ Ուր եւ օրինակ մի. Արդարն ՚ի հաւատոց։ Ոսկան. Եթէ երկմիտ ոք իցէ։
38 Արդ, իմ արդարը պիտի ապրի հաւատով. եւ եթէ մէկը երկմիտ է, իմ հոգին նրան չպիտի հաւանի»:
38 Եւ «արդարը հաւատքով պիտի ապրի» ու «եթէ մէկը ետ քաշուի, իմ հոգիս անոր պիտի չհաճի»։
Զի արդարն [45]իմ ի հաւատոց կեցցէ. եւ եթէ յերկմիտս ոք իցէ, ոչ հաճեսցի ընդ նա անձն իմ:

10:38: Զի արդարն իմ ՚ի հաւատո՛ց կեցցէ. եւ եթէ յերկմի՛տս ոք իցէ, ո՛չ հաճեսցի ընդ նա անձն իմ[4815]։
[4815] Յօրինակի մերում՝ որպէս եւ յայլ բազում գրչագիրս գրեալ էր այսու եղանակաւ. Արդարն ՚ի մի հաւատոց։ Ուր եւ օրինակ մի. Արդարն ՚ի հաւատոց։ Ոսկան. Եթէ երկմիտ ոք իցէ։
38 Արդ, իմ արդարը պիտի ապրի հաւատով. եւ եթէ մէկը երկմիտ է, իմ հոգին նրան չպիտի հաւանի»:
38 Եւ «արդարը հաւատքով պիտի ապրի» ու «եթէ մէկը ետ քաշուի, իմ հոգիս անոր պիտի չհաճի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: Праведный верою жив будет; а если [кто] поколеблется, не благоволит к тому душа Моя.
10:38  ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῶ.
10:38. ὁ ( the-one ) δὲ ( moreover ) δίκαιός ( course-belonged ) [ μου ] "[ of-me ]" ἐκ ( out ) πίστεως ( of-a-trust ) ζήσεται , ( it-shall-life-unto ," καὶ ( and ) ἐὰν ( if-ever ) ὑποστείληται , ( it-might-have-set-under ," οὐκ ( not ) εὐδοκεῖ ( it-goodly-thinketh-unto ," ἡ ( the-one ) ψυχή ( a-breathing ) μου ( of-me ," ἐν ( in ) αὐτῷ . ( unto-it )
10:38. iustus autem meus ex fide vivit quod si subtraxerit se non placebit animae meaeBut my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
38. But my righteous one shall live by faith: And if he shrink back, my soul hath no pleasure in him.
10:38. For my just man lives by faith. But if he were to draw himself back, he would not please my soul.”
10:38. Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.
Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him:

38: Праведный верою жив будет; а если [кто] поколеблется, не благоволит к тому душа Моя.
10:38  ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῶ.
10:38. iustus autem meus ex fide vivit quod si subtraxerit se non placebit animae meae
But my just man liveth by faith: but if he withdraw himself, he shall not please my soul.
10:38. For my just man lives by faith. But if he were to draw himself back, he would not please my soul.”
10:38. Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:38: Now the just shall live by faith - Ὁ δε δικαιος εκ πιστεως ζησεται· But the just by faith, i.e. he who is justified by faith, shall live - shall be preserved when this overflowing scourge shall come. See this meaning of the phrase vindicated, Rom 1:17. And it is evident, both from this text, and Gal 3:11, that it is in this sense that the apostle uses it.
But if any man draw back - Και εαν ὑποστειληται· But if he draw back; he, the man who is justified by faith; for it is of him, and none other, that the text speaks. The insertion of the words any man, if done to serve the purpose of a particular creed, is a wicked perversion of the words of God. They were evidently intended to turn away the relative from the antecedent, in order to save the doctrine of final and unconditional perseverance; which doctrine this text destroys.
My soul shall have no pleasure in him - My very heart shall be opposed to him who makes shipwreck of faith and a good conscience. The word ὑποστελλειν signifies, not only to draw back, but to slink away and hide through fear. In this sense it is used by the very best Greek writers, as well as by Josephus and Philo. As dastards and cowards are hated by all men, so those that slink away from Christ and his cause, for fear of persecution or secular loss, God must despise; in them he cannot delight; and his Spirit, grieved with their conduct, must desert their hearts, and lead them to darkness and hardness.
Albert Barnes: Notes on the Bible - 1834
10:38: Now the just shall live by faith - This is a part of the quotation from Habakkuk Hab 2:3-4, which was probably commenced in the pRev_ious verse; see the passage fully explained in the notes on Rom 1:17. The meaning in the connection in which it stands here, in accordance with the sense in which it was used by Habakkuk, is, that the righteous should live by "continued confidence" in God. They should pass their lives not in doubt, and fear, and trembling apprehension, but in the exercise of a calm trust in God. In this sense it accords with the scope of what the apostle is here saying. He is exhorting the Christians whom he addressed, to perseverance in their religion even in the midst of many persecutions. To encourage this he says, that it was a great principle that the just, that is, all the pious, ought to live in the constant exercise of "faith in God." They should not confide in their own merits, works, or strength. They should exercise constant reliance on their Maker, and he would keep them even unto eternal life. The sense is, that a persevering confidence or belief in the Lord will preserve us amidst all the trials and calamities to which we are exposed.
But if any man draw back, my soul shall have no pleasure in him - This also is a quotation from Hab 2:4, but from the Septuagint, not from the Hebrew. "Why" the authors of the Septuagint thus translated the passage, it is impossible now to say. The Hebrew is rendered in the common version, "Behold, his soul which is lifted up is not upright in him;" or more literally, "Behold the scornful; his mind shall not be happy" (Stuart); or as Gesenius renders it, "See, he whose soul is unbelieving shall, on this account, be unhappy." The sentiment there is, that the scorner or unbeliever in that day would be unhappy, or would not prosper - לה ישרה lo' yaasharaah. The apostle has retained the general sense of the passage, and the idea which he expresses is, that the unbeliever, or he who renounces his religion, will incur the divine displeasure. He will be a man exposed to the divine wrath; a man on whom God cannot look but with disapprobation. By this solemn consideration, therefore, the apostle urges on them the importance of perseverance, and the guilt and danger of apostasy from the Christian faith. If such a case should occur, no matter what might have been the former condition, and no matter what love or zeal might have been evinced, yet such an apostasy would expose the individual to the certain wrath of God. His former love could not save him, any more than the former obedience of the angels saved them from the horrors of eternal chains and darkness, or than the holiness in which Adam was created saved him and his posterity from the calamities which his apostasy incurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: the just: Hab 2:4; Rom 1:17; Gal 3:11
but: Heb 10:26, Heb 10:27, Heb 6:4-6; Psa 85:8; Eze 3:20, Eze 18:24; Zep 1:6; Mat 12:43-45, Mat 13:21; Pe2 2:19-22; Jo1 2:19
my: Psa 5:4, Psa 147:11, Psa 149:4; Isa 42:1; Mal 1:10; Mat 12:18; Th1 2:15
Geneva 1599
10:38 (12) Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.
(12) He commends the excellency of a sure faith by the effect, because it is the only way to life, which sentence he sets forth and amplifies by contrast.
John Gill
10:38 Now the just shall live by faith,.... The "just" man is one not in appearance only, but in reality; not by his obedience to the law, but by the obedience of Christ; and he is evidently so by the Spirit, and by faith: and he is one, who lives soberly and righteously; and the life he lives, and shall live, at present, is, not eternal life; for though he shall live that life, yet this is not intended; for it is a living by faith that is spoken of, and as antecedent to the coming of Christ; but a spiritual life is meant, a life of justification in Christ, a life of communion with Christ, and a life of holiness from Christ, with peace, joy, and comfort through him: and the manner of this just man's living is "by faith"; not upon his faith, but upon Christ, the object of it; and by "his faith", as in Hab 2:4 his own, and not another's; or by the faith of Christ: the Syriac version here renders it, "by the faith of myself"; that is, by the faith of Christ, who speaks, and who is the author and object of faith: the Alexandrian copy and the Vulgate Latin version read, "my just man shall live by faith"; and this life is to be now, in the mean while, until Christ comes, and because he will certainly come:
but if any man draw back, my soul shall have no pleasure in him. The Hebrew word used in Hab 2:4 and which, by the Septuagint there, and by the apostle here, is translated by and rendered "draw back", according to R. David Kimchi (c) signifies, pride and haughtiness of heart; and, according to R. Sol. Jarchi (d) it signifies impudence; R. Moses Kimchi (e) takes it to be the same with which is used for a tower, or fortified place; and thinks it designs one who betakes himself to such a place for safety from the enemy, and seeks not to God for deliverance: so that such a person seems to be designed, who swells with pride and confidence in his own righteousness; who betakes himself to some fortress of his own for safety; who withdraws from the assembly of the saints, through fear of reproach and persecution; who withholds the truth, shuns to declare it, or maintain a profession of it; plays the hypocrite, and deals deceitfully in religious things; and, in short, it may intend one, who finally and totally apostatizes from the doctrine of faith, and the profession of it: and in such persons God has no pleasure, never had, nor never will have; but, on the contrary, they are abominable to him, and will lie under his sore displeasure, and feel the keen resentments of it; such stand opposed to the just man, that lives by faith, walks humbly with God, in a dependence, not on his own righteousness, but on the righteousness of Christ, in which he is safe from condemnation, and secure of the divine favour; for drawing back is not supposed of the just man, but of any man, as we, with the Ethiopic version, rightly supply; and is to be understood of anyone of the external professors of religion, who forsake the assembling of the saints, Heb 10:25 and is denied of the truly righteous in the following words.
(c) In Hab. ii. 4. (d) In ib. (e) Apud R. David Kimchi in ibid. & in Sepher Shorashim, rad.
John Wesley
10:38 Now the just - The justified person. Shall live - In God's favour, a spiritual and holy life. By faith - As long as he retains that gift of God. But if he draw back - If he make shipwreck of his faith My soul hath no pleasure in him - That is, I abhor him; I cast him off. Hab 2:3, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:38 just--The oldest manuscripts and Vulgate read, "my just man." God is the speaker: "He who is just in My sight." BENGEL translates, "The just shall live by my faith": answering to the Hebrew, Hab 2:4; literally, "the just shall live by the faith of Him," namely, Christ, the final subject of "the vision," who "will not lie," that is, disappoint. Here not merely the first beginning, as in Gal 3:11, but the continuance, of the spiritual life of the justified man is referred to, as opposed to declension and apostasy. As the justified man receives his first spiritual life by faith, so it is by faith that he shall continue to live (Lk 4:4). The faith meant here is that fully developed living trust in the unseen (Heb 11:1) Saviour, which can keep men steadfast amidst persecutions and temptations (Heb 10:34-36).
but--Greek, "and."
if any man draw back--So the Greek admits: though it might also be translated, as ALFORD approves, "if he (the just man) draw back." Even so, it would not disprove the final perseverance of saints. For "the just man" in this latter clause would mean one seemingly, and in part really, though not savingly, "just" or justified: as in Ezek 18:24, Ezek 18:26. In the Hebrew, this latter half of the verse stands first, and is, "Behold, his soul which is lifted up, is not upright in him." Habakkuk states the cause of drawing back: a soul lifted up, and in self-inflated unbelief setting itself up against God. Paul, by the Spirit, states the effect, it draws back. Also, what in Habakkuk is, "His soul is not upright in him," is in Paul, "My soul shall have no pleasure in him." Habakkuk states the cause, Paul the effect: He who is not right in his own soul, does not stand right with God; God has no pleasure in him. BENGEL translates Habakkuk, "His soul is not upright in respect to him," namely, Christ, the subject of "the vision," that is, Christ has no pleasure in him (compare Heb 12:25). Every flower in spring is not a fruit in autumn.
10:3910:39: Բայց մեք ո՛չ եթէ երկմտութեա՛մբ եմք ՚ի կորուստ. այլ հաւատովք ՚ի փրկութիւն հոգւոց[4816]։[4816] Ոմանք. Մեք ոչ թէ երկ՛՛։
39 Բայց մենք, երկմտելով, ոչ թէ կորստեան ենք մատնւում, այլ հաւատով հասնում ենք հոգիների փրկութեան:
39 Բայց մենք ետ չենք քաշուիր որ կորսուինք, հապա կը հաւատանք թէ մեր հոգին պիտի փրկուի։
Բայց մեք ոչ եթէ երկմտութեամբ եմք ի կորուստ, այլ հաւատովք ի փրկութիւն հոգւոց:

10:39: Բայց մեք ո՛չ եթէ երկմտութեա՛մբ եմք ՚ի կորուստ. այլ հաւատովք ՚ի փրկութիւն հոգւոց[4816]։
[4816] Ոմանք. Մեք ոչ թէ երկ՛՛։
39 Բայց մենք, երկմտելով, ոչ թէ կորստեան ենք մատնւում, այլ հաւատով հասնում ենք հոգիների փրկութեան:
39 Բայց մենք ետ չենք քաշուիր որ կորսուինք, հապա կը հաւատանք թէ մեր հոգին պիտի փրկուի։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: Мы же не из колеблющихся на погибель, но [стоим] в вере к спасению души.
10:39  ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς.
10:39. ἡμεῖς (We) δὲ (moreover) οὐκ (not) ἐσμὲν (we-be) ὑποστολῆς (of-a-setting-under) εἰς (into) ἀπώλειαν, (to-a-destructing-off-of,"ἀλλὰ (other) πίστεως ( of-a-trust ) εἰς (into) περιποίησιν (to-a-doing-about) ψυχῆς. (of-a-breathing)
10:39. nos autem non sumus subtractionis in perditionem sed fidei in adquisitionem animaeBut we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
39. But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.
10:39. So then, we are not sons who are drawn away to perdition, but we are sons of faith toward the securing of the soul.
10:39. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul:

39: Мы же не из колеблющихся на погибель, но [стоим] в вере к спасению души.
10:39  ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς.
10:39. nos autem non sumus subtractionis in perditionem sed fidei in adquisitionem animae
But we are not the children of withdrawing unto perdition, but of faith to the saving of the soul.
10:39. So then, we are not sons who are drawn away to perdition, but we are sons of faith toward the securing of the soul.
10:39. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Ср. 1: Сол 5:9.
Adam Clarke: Commentary on the Bible - 1831
10:39: But we are not of them who draw back - Ουκ εσμεν ὑποστολης - , αλλα πιστεως· "We are not the cowards, but the courageous." I have no doubt of this being the meaning of the apostle, and the form of speech requires such a translation; it occurs more than once in the New Testament. So, Gal 3:7 : Οἱ εκ πιστεως, they who are of the faith, rather the faithful, the believers; Rom 3:26 : Ὁ εκ πιστεως, the believer; Rom 2:8 : Οἱ εξ εριθειας, the contentious; in all which places the learned reader will find that the form of speech is the same. We are not cowards who slink away, and notwithstanding meet destruction; but we are faithful, and have our souls saved alive. The words περιποιησις ψυχης signify the preservation of the life. See the note, Eph 1:14. He intimates that, notwithstanding the persecution was hot, yet they should escape with their lives.
1. It is very remarkable, and I have more than once called the reader's attention to it, that not one Christian life was lost in the siege and destruction of Jerusalem. Every Jew perished, or was taken captive; all those who had apostatized, and slunk away from Christianity, perished with them: all the genuine Christians escaped with their lives. This very important information, which casts light on many passages in the New Testament, and manifests the grace and providence of God in a very conspicuous way, is given both by Eusebius and Epiphanius. I shall adduce their words: "When the whole congregation of the Church in Jerusalem, according to an oracle given by revelation to the approved persons among them before the war, κατα τινα χρησμον τοις αυτοθι δοκιμοις δι' αποκαλυψεως δοθεντα προ του πολεμου, μεταναστηναι της πολεως, και τινα της περαιας πολιν οικειν κεκελευσμενου, Πελλαν αυτην ονομαζουσιν, were commanded to depart from the city, and inhabit a certain city which they call Pella, beyond Jordan, to which, when all those who believed in Christ had removed from Jerusalem, and when the saints had totally abandoned the royal city which is the metropolis of the Jews; then the Divine vengeance seized them who had dealt so wickedly with Christ and his apostles, and utterly destroyed that wicked and abominable generation." Euseb. Hist. Eccles, l. iii. c. v. vol. i. p. 93. Edit. a Reading.
St. Epiphanius, in Haeres. Nazaren, c. 7, says: "The Christians who dwelt in Jerusalem, being forewarned by Christ of the approaching siege, removed to Pella."
The same, in his book De Ponderibus et Mensuris, says: "The disciples of Christ being warned by an angel, removed to Pella; and afterwards, when Adrian rebuilt Jerusalem, and called it after his own name, Aelia Colonia, they returned thither." As those places in Epiphanius are of considerable importance, I shall subjoin the original: Εκειθεν γαρ ἡ αρχη γεγονε μετα την απο των Ἱεροσολυμων μεταστασιν, παντων των μαθητων των εν Πελλῃ ῳκηκοτων, Χριστου φησαντος καταλειψαι τα Ἱεροσολυμα, και αναχωρησαι, επειδη ημελλε πασχειν πολιορκιαν. Epiph. adver. Haeres., l. i. c. 7, vol. i. p. 123. Edit. Par. 1622. The other place is as follows: Ἡνικα γαρ εμελλεν ἡ πολις ἁλισκεσθαι ὑπο των Ῥωμαιων, προεχρηματισθησαν ὑπο Αγγελου παντες οἱ μαθηται μεταστηναι απο της πολεως, μελλουσης αρδην απολλυσθαι. Οἱ τινες και μετανασται γενομενοι ῳκησαν εν Πελλῃ - περαν του Ιορδανου, ἡ τις εκ Δεκαπολεως λεγεται ειναι. Ibid. De Pon. et Mens., vol. ii. p. 171.
These are remarkable testimonies, and should be carefully preserved. Pella, it appears, was a city of Coelesyria, beyond Jordan, in the district of Decapolis. Thus it is evident that these Christians held fast their faith, preserved their shields, and continued to believe to the saving of their lives as well as to the saving of their souls. As the apostle gives several hints of the approaching destruction of Jerusalem, it is likely that this is the true sense in which the words above are to be understood.
2. I have already said a little, from Heb 10:25, on the importance of social worship. Public worship is not of less consequence. Were it not for public, private worship would soon be at an end. To this, under God, the Church of Christ owes its being and its continuance. Where there is no public worship there is no religion. It is by this that God is acknowledged; and he is the universal Being; and by his bounty and providence all live; consequently, it is the duty of every intelligent creature publicly to acknowledge him, and offer him that worship which himself has prescribed in his word. The ancient Jews have some good maxims on this subject which may be seen in Schoettgen. I shall quote a few.
In Berachoth, fol. 8, it is written: "Rabbi Levi said, He who has a synagogue in his city, and does not go thither to pray, shall be esteemed a bad citizen," or a bad neighbor. And to this they apply the words of the prophet, Jer 12:14 : Thus saith the Lord against all my evil neighbors - behold, I will pluck them out of their land.
In Mechilta, fol. 48: "Rabbi Eliezer, the son of Jacob, said," speaking as from God, "If thou wilt come to my house, I will go to thy house; but if thou wilt not come to my house, I will not enter thy house. The place that my heart loveth, to that shall my feet go." We may safely add, that those who do not frequent the house of God can never expect his presence or blessing in their own.
In Taanith, fol. 11, it is said that "to him who separates himself from the congregation shall two angels come, and lay their hands upon his head and say, This man, who separates himself from the congregation, shall not see the comfort which God grants to his afflicted Church." The wisest and best of men have always felt it their duty and their interest to worship God in public. As there is nothing more necessary, so there is nothing more reasonable; he who acknowledges God in all his ways may expect all his steps to be directed. The public worship of God is one grand line of distinction between the atheist and the believer. He who uses not public worship has either no God, or has no right notion of his being; and such a person, according to the rabbins, is a bad neighbor; it is dangerous to live near him, for neither he nor his can be under the protection of God. No man should be forced to attend a particular place of worship, but every man should be obliged to attend some place; and he who has any fear of God will not find it difficult to get a place to his mind.
Albert Barnes: Notes on the Bible - 1834
10:39: But we are not of them ... - We who are true Christians do not belong to such a class. In this the apostle expresses the fullest conviction that none of those to whom he wrote would apostatize. The case which he had been describing was only a supposable case, not one which he believed would occur. He had only been stating what "must" happen if a sincere Christian should apostatize. But he did not mean to say that this "would" occur in regard to them. or in any case. He made a statement of a general principle under the divine administration, and he designed that this should be a means of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize "he must inevitably perish foRev_er?" See the sentiment in this verse illustrated at length in the notes on Heb 6:4-10.
Remarks
(1) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline - a dim and shadowy sketch of religion, as they had. We are not now required to go before a bloody altar every day, and lead up a victim to be slain. We may come to the altar of God feeling that the great sacrifice has been made, and that the last drop of blood to make atonement has been shed. A pure, glorious, holy body was prepared for the Great Victim, and in that body he did the will of God and died for our sins; Heb 10:1-10.
(2) like that Great Redeemer, let us do the will of God. It may lead us through sufferings, and we may he called to meet trials strongly resembling his. But the will of God is to be done alike in bearing trials, and in prayer and praise. "Obedience" is the great thing which he demands; which he has always sought. When his ancient people led up in faith, a lamb to the altar, still he preferred obedience to sacrifice; and when his Son came into the world to teach us how to live, and how to die, still the great thing was obedience. He came to illustrate the nature of perfect conformity to the will of God, and he did that by a most holy life, and by the most patient submission to all the trials appointed him in his purpose to make atonement for the sins of the world. Our model, alike in holy living and holy dying, is to be the Saviour; and like him we are required to exercise simple submission to the will of God; Heb 10:1-10.
(3) the Redeemer looks calmly forward to the time when all his foes will be brought in submission to his feet; Heb 10:12, Heb 10:13. He is at the right hand of God. His great work on earth is done. He is to suffer no more. He is exalted beyond the possibility of pain and sorrow, and he is seated now on high looking to the period when all his foes shall be subdued and he will be acknowledged as universal Lord.
(4) the Christian has exalted advantages. He has access to the mercy-seat of God. He may enter by faith into the "Holiest" - the very heavens where God dwells. Christ, his great High Priest, has entered there; has sprinkled over the mercy-seat with his blood, and ever lives there to plead his cause. There is no privilege granted to people like that of a near and constant access to the mercy-seat. This is the privilege not of a few; and not to be enjoyed but once in a year, or at distant intervals, but which the most humble Christian possesses, and which may be enjoyed at all times, and in all places. There is not a Christian so obscure, so poor, so ignorant that he may not come and speak to God; and there is not a situation of poverty, want, or wo, where he may not make his wants known with the assurance that his prayers will be heard through faith in the great Redeemer; Heb 10:19-20.
(5) when we come before God, let our hearts be pure; Heb 10:22. The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure. Let us lay aside every unholy thought. Our worship will not be acceptable; our prayers will not be heard, if it is not so. "If we regard iniquity in our hearts the Lord will not hear us." No matter though there be a great High Priest; no matter though he have offered a perfect sacrifice for sin, and no matter though the throne of God be accessible to people, yet if there is in the heart the love of sin; if the conscience is not pure, our prayers will not be heard. Is this not one great reason why our worship is so barren and unprofitable?
(6) it is the duty of Christians to exhort one another to mutual fidelity; Heb 10:24. We should so far regard the interests of each other, as to strive to promote our mutual advance in piety. The church is one. All true Christians are brethren. Each one has an interest in the spiritual welfare of every one who loves the Lord Jesus, and should strive to increase his spiritual joy and usefulness. A Christian brother often goes astray and needs kind admonition to reclaim him; or he becomes disheartened and needs encouragement to cheer him or his Christian way.
(7) Christians should not neglect to assemble together for the worship of God; Heb 10:25. It is a duty which they owe to God to acknowledge him publicly, and their own growth in piety is essentially connected with public worship. It is impossible for a man to secure the advancement of religion in his soul who habitually neglects public worship, and religion will not flourish in any community where this duty is not performed. There are great benefits growing out of the worship of God, which can be secured in no other way. God has made us social beings, and he intends that the social principle shall be called into exercise in religion, as well as in other things. We have common wants, and it is proper to present them together before the mercy-seat. We have received common blessings in our creation, in the providence of God, and in redemption, and it is proper that we should assemble together and render united praise to our Maker for his goodness.
Besides, in any community, the public worship of God does more to promote intelligence, order, peace, harmony, friendship, neatness of apparel, and purity and propriety of contact between neighbors, than anything else can, and for which nothing else can be a compensation. Every Christian, and every other man, therefore, is bound to lend his influence in thus keeping up the worship of God, and should always be in his place in the sanctuary. The particular thing in the exhortation of the apostle is, that this should be done "even in the face of persecution." The early Christians felt so much the importance of this, that we are told they were accustomed to assemble at night. Forbidden to meet in public houses of worship, they met in caves, and even when threatened with death they continued to maintain the worship of God. It may be added, that so important is this, that it should be preserved even when the preaching of the gospel is not enjoyed. Let Christians assemble together. Let them pray and offer praise. Let them read the Word of God, and an appropriate sermon. Even this will exert an influence on them and on the community of incalculable importance, and will serve to keep the flame of piety burning on the altar of their own hearts, and in the community around them.
(8) we may see the danger of indulging in any sin; Heb 10:26-27. None can tell to what it may lead. No matter how small and unimportant it may appear at the time, yet if indulged in it will prove that there is no true religion, and will lead on to those greater offences which make shipwreck of the Christian name, and ruin the soul. He that "wilfully" and deliberately sins "after he professes to have received the knowledge of the truth," shows that his religion is but a name, and that he has never known any thing of its power.
(9) we should guard with sacred vigilance against everything which might lead to apostasy; Heb 10:26-29. If a sincere Christian "should" apostatize from God, he could never be renewed and saved. There would remain no more sacrifice for sins; there is no other Saviour to be provided; there is no other Holy Spirit to be sent down to recover the apostate. Since, therefore; so fearful a punishment would follow apostasy from the true religion, we may see the guilt of everything which has a "tendency" to it. That guilt is to be measured by the fearful consequences which would ensue if it were followed out; and the Christian should, therefore, tremble when he is on the verge of committing any sin whose legitimate tendency would be such a result.
(10) we may learn from the views presented in this chapter Heb 10:26, Heb 10:29, the error of those who suppose that a true Christian may fall away and be renewed again and saved. If there is any principle clearly settled in the New Testament, it is, that if a sincere Christian should apostatize, "he must perish." There would be no possibility of renewing him. He would have tried the only religion which saves people, and it would in his case have failed; he would have applied to the only blood which purifies the soul, and it would have been found inefficacious; he would have been brought under the only influence which renews the soul, and that would not have been sufficient to save him. What hope could there be? What would then save him if these would not? To what would he apply to what Saviour, to what blood of atonement, to what renewing and sanctifying agent, if the gospel, and the Redeemer, and the Holy Spirit had all been tried in vain? There are few errors in the community more directly at variance with the express teachings of the Bible than the belief that a Christian may fall away and he again renewed.
(11) Christians, in their conflicts, their trials, and their temptations, should be strengthened by what is past; Heb 10:32-35. They should remember the days when they were afflicted and God sustained them, when they were persecuted and he brought them relief. It is proper also to remember for their own encouragement; now, the spirit of patience and submission which they were enabled to manifest in those times of trial, and the sacrifices which they were enabled to make. They may find in such things evidence that they are the children of God; and they should find in their past experience proof that he who has borne them through past trials, is able to keep them unto his everlasting kingdom.
(12) we need patience - but it is only for a little time; Heb 10:36-39. Soon all our conflicts will be over. "He that shall come will come and will not tarry." He will come to deliver his suffering people from all their trials. He will come to rescue the persecuted from the persecutor; the oppressed from the oppressor; the down-trodden from the tyrant; and the sorrowful and sad from their woes. The coming of the Saviour to each one of the afflicted is the signal of release from sorrow, and his advent at the end of the world will be proof that all the trials of the bleeding and persecuted church are at an end. The time too is short before he will appear. In each individual case it is to be but a brief period before he will come to relieve the sufferer from his woes, and in the case of the church at large the time is not far remote when the Great Deliverer shall appear to receive "the bride," the church redeemed, to the "mansions" which he has gone to prepare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: we are: Heb 6:6-9; Sa1 15:11; Psa 44:18; Pro 1:32, Pro 14:14; Luk 11:26; Jo1 5:16; Jde 1:12, Jde 1:13
unto: Heb 10:26; Joh 17:12; Th2 2:3; Ti1 6:9; Pe2 3:7; Rev 17:8, Rev 17:11
but: Heb 11:1; Mar 16:16; Joh 3:15, Joh 3:16, Joh 5:24, Joh 6:40, Joh 20:31; Act 16:30, Act 16:31; Rom 10:9, Rom 10:10; Th1 5:9; Th2 2:12-14; Pe1 1:5; Jo1 5:5
John Gill
10:39 But we are not of them who draw back unto perdition,.... There is a drawing back which is not unto perdition; persons may be attended with much unbelief, may be very cold and indifferent to Gospel ordinances, may fall into great sins, and may greatly backslide, and yet be recovered, as David, Peter, and others: and there is a drawing back to perdition; when Christ is rejected as the alone Saviour; when he is not held to as the head; when false doctrines and damnable heresies are given into; and when men draw back, and never return, nor are they, nor can they be returned, and their apostasy is total, and final: but true believers do not, and cannot draw back in this sense; because they are held fast in the arms, and with the cords of everlasting love, are chosen of God unto salvation, are given unto Christ, and secured in him; they are redeemed and purchased by him; they are united to him, and built upon him; they are interested in his prayers and preparations, and are his jewels, and his portion; they are regenerated, sanctified, inhabited, and sealed by the Spirit of God, and have the promises and power of God, on their side.
But of them that believe to the saving of the soul; or "of faith, to the salvation of the soul"; not of faith of miracles, nor of an historical faith; but of that faith, which is the faith of God's elect, is the gift of God, and the operation of his Spirit; by which a soul sees Christ, goes to him, lays holds on him, commits all to him, and expects all from him: this stands opposed to drawing back; for by faith a man lives, walks, and stands; and with this is connected the salvation of the soul, as opposed to perdition; not as though it is a cause of salvation, but as a means of God's appointing to receive the blessings of salvation, and which is entirely consistent with the grace of God; and since salvation and faith are inseparably connected together, so that he that has the one shall have the other, it follows, that true believers can never perish. The nature and excellency of this grace is largely treated of in the following chapter.
John Wesley
10:39 We are not of them who draw back to perdition - Like him mentioned Heb 10:38. But of them that believe - To the end, so as to attain eternal life.
Robert Jamieson, A. R. Fausset and David Brown
10:39 A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Rom 8:12).
saving of the soul--literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Acts 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Mt 16:26, with Lk 9:25]: faith saves the soul by linking it to God" [DELITZSCH in ALFORD].