Hebrews / Chapter 10

Hebrews 10

39 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Hebrews 10 completes the central priestly argument and transitions to exhortation. The chapter first demonstrates that animal sacrifices could never take away sins (verses 1-4), then presents Christ's self-offering as the fulfillment of Psalm 40 — 'a body you have prepared for me' (verses 5-10). Christ's single offering has perfected believers forever (verses 11-18). The author then draws three practical conclusions: approach God with confidence, hold fast to hope, and encourage one another (verses 19-25). A fourth warning passage warns of judgment for deliberate sin after receiving the truth (verses 26-31). The chapter closes by urging the audience to remember their earlier endurance and not throw away their confidence (verses 32-39).

What Makes This Chapter Remarkable

The Psalm 40 quotation (verses 5-7) is theologically decisive — it places on Christ's lips a declaration that God does not desire animal sacrifices but has prepared a body for the purpose of doing God's will. The 'new and living way through the curtain, that is, his flesh' (verse 20) is one of the most profound metaphors in the letter. The warning passage (verses 26-31) is the most severe in the New Testament after the unforgivable sin passages.

Translation Friction

The Septuagint reading of Psalm 40:6 ('a body you have prepared for me') differs from the Masoretic Text ('ears you have dug/opened for me'). The author depends on the Septuagint reading for his argument. The warning of verses 26-31 raises the same questions about apostasy as 6:4-8. The phrase 'trampled the Son of God underfoot' (verse 29) is among the harshest in the New Testament.

Connections

The Psalm 40 quotation connects to the incarnation theology of chapter 2. The new covenant quotation from Jeremiah 31 returns in verses 16-17, closing the argument begun in chapter 8. The 'new and living way' (verse 20) connects to the 'forerunner' of 6:20. The call to perseverance (verses 32-39) anticipates the faith catalogue of chapter 11. The Habakkuk 2:3-4 quotation (verses 37-38) will be developed in chapter 11. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Horrendum est incidere in manus Dei viventis became one of the most quoted warning texts in Western homiletics. Horrendum (horrible, terrifying) is stronger than the Greek phoberon (fearful). The vers... See the [Vulgate Hebrews](/vulgate/hebrews).

Hebrews 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.

For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices that are continually offered year after year, make perfect those who draw near.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The distinction between 'shadow' (skian) and 'true form' (eikona, literally 'image') refines the typology of 8:5. A shadow gives outline but no substance; the 'image' (eikōn) is the thing itself in its true form. The repetition of sacrifices 'year after year' (kat' eniauton) is itself evidence of their inadequacy — if they worked, they would not need repeating. The verb teleiōsai ('make perfect') carries the full weight of Hebrews' perfection concept: to bring into complete, permanent right relationship with God.
Hebrews 10:2

ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους;

Otherwise, would they not have stopped being offered, since the worshipers, once cleansed, would no longer have any consciousness of sins?

KJV For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

Notes & Key Terms

Translator Notes

  1. The rhetorical question expects the answer 'Yes.' If the sacrifices actually cleansed the conscience (syneidēsin hamartiōn, 'consciousness of sins'), they would be unnecessary after the first offering. The fact that they continue proves they have not accomplished their purpose. The word hapax ('once') here means 'once and for all' — genuine cleansing would be definitive.
Hebrews 10:3

ἀλλ' ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν.

But in these sacrifices there is a reminder of sins year after year.

KJV But in those sacrifices there is a remembrance again made of sins every year.

Notes & Key Terms

Translator Notes

  1. The word anamnēsis ('reminder, remembrance, memorial') is deeply ironic: the sacrifices meant to deal with sin actually function as an annual reminder that sin has not been dealt with. The same word appears in the Last Supper accounts ('do this in remembrance of me,' Luke 22:19) — but Christ's memorial is of accomplished redemption, not unresolved guilt.
Hebrews 10:4

ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας.

For it is impossible for the blood of bulls and goats to take away sins.

KJV For it is not possible that the blood of bulls and of goats should take away sins.

Notes & Key Terms

Translator Notes

  1. The declaration adynaton ('impossible') is categorical — not 'difficult' or 'unlikely' but absolutely impossible. The verb aphairein ('to take away, to remove') describes complete elimination. Animal blood could cover sins ceremonially (Leviticus 17:11) but could not remove them from the conscience or from God's account. This blunt assessment sets up the Psalm 40 quotation as the divine alternative.
  2. [TCR Cross-Reference] Echoes Leviticus 17:11. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Psalm 40. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Hebrews 10:5

Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει· Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι·

Therefore, when Christ comes into the world, he says, "Sacrifices and offerings you have not desired, but a body you have prepared for me.

KJV Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

Notes & Key Terms

Translator Notes

  1. Quoting Psalm 40:6-8 (LXX 39:7-9). The Greek sōma katērtisō moi ('a body you have prepared for me') differs from the Hebrew 'ears you have dug/opened for me.' The Septuagint translators apparently interpreted the Hebrew idiom (ears opened = readiness to hear and obey) with a broader reference to the whole body given for obedience. The author of Hebrews depends on this Septuagint reading — the 'body prepared' becomes the body Christ offered on the cross. The author places these words on Christ's lips as he enters the world (eiserchamenos eis ton kosmon), making the incarnation itself a priestly act of willing obedience.
  2. [TCR Cross-Reference] This verse quotes Psalms 40:6-8 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 10:6

ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας.

In burnt offerings and sin offerings you have taken no pleasure.

KJV In burnt offerings and sacrifices for sin thou hast had no pleasure.

Notes & Key Terms

Translator Notes

  1. The holokautōmata ('burnt offerings,' where the entire animal is consumed) and peri hamartias ('sin offerings') represent the full range of Levitical sacrifice. God's displeasure is not with the sacrifices themselves but with their inability to accomplish what he desires — the permanent removal of sin and the restoration of relationship.
  2. [TCR Cross-Reference] Quotes Psalms 40:6-8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 10:7

τότε εἶπον· Ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου.

Then I said, 'See, I have come — in the scroll of the book it is written about me — to do your will, O God.'"

KJV Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

Notes & Key Terms

Translator Notes

  1. The phrase en kephalidi bibliou ('in the scroll/heading of the book') likely refers to the Torah, where God's will for the Messiah is recorded. Christ's statement 'I have come to do your will' replaces the entire sacrificial system with personal, willing obedience. The obedience of the incarnate Son — culminating in the cross — is what God always desired, and what animal sacrifice could only symbolize.
  2. [TCR Cross-Reference] Draws on Psalms 40:6-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:8

ἀνώτερον λέγων ὅτι Θυσίας καὶ προσφορὰς καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας, αἵτινες κατὰ νόμον προσφέρονται,

When he said above, "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" — these are offered according to the law —

KJV 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;

Notes & Key Terms

Translator Notes

  1. The author now interprets the psalm quotation. Four categories of sacrifice are listed comprehensively (sacrifices, offerings, burnt offerings, sin offerings) and all four are rejected. The parenthetical 'these are offered according to the law' (kata nomon prospherontai) is significant: God does not desire the very sacrifices his own law prescribed. This paradox — God commanded what he did not ultimately want — is resolved by understanding the sacrificial system as preparatory and typological.
Hebrews 10:9

τότε εἴρηκεν· Ἰδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ.

Then stated he, Lo, I arrive to do your will, O God. He takes off the initially, that he may establish the second.

KJV Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

Notes & Key Terms

Translator Notes

  1. The author's conclusion is decisive: the verb anairei ('he abolishes, he takes away, he removes') eliminates the first system (animal sacrifice), and the verb stēsē ('he may establish, he may set up') installs the second (Christ's willing obedience unto death). The 'first' and 'second' refer to the two systems, not the two covenants directly, though the implication is the same.
Hebrews 10:10

ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ ἐφάπαξ.

By that will, we have been sanctified through the offering of the body of Jesus Christ once for all.

KJV By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Notes & Key Terms

Translator Notes

  1. The phrase en hō thelēmati ('by that will') connects directly to Psalm 40:8 — Christ's doing of God's will is the instrument of our sanctification. The perfect passive hēgiasmenoi esmen ('we have been sanctified') describes a completed state with ongoing effect — the sanctification accomplished by Christ's offering is permanent. The word ephapax ('once for all') appears for the climactic fourth time in Hebrews (7:27, 9:12, 9:26, 10:10), definitively closing the argument about sacrifice.
  2. [TCR Cross-Reference] This verse quotes Psalm 40:8 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 10:11

Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθ' ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας.

And every priest stands day after day ministering and offering the same sacrifices repeatedly, which can never take away sins.

KJV And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

Notes & Key Terms

Translator Notes

  1. The posture of the Levitical priests is significant: they stand (hestēken). There was no chair in the tabernacle because their work was never finished. The repetitive language — 'day after day' (kath' hēmeran), 'the same' (tas autas), 'repeatedly' (pollakis), 'never' (oudepote) — creates a sense of futile, endless repetition. The verb perielein ('take away, remove completely') is stronger than aphairein (verse 4) — these sacrifices cannot strip sin away.
Hebrews 10:12

οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ,

But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

KJV But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

Notes & Key Terms

Translator Notes

  1. The contrast with verse 11 is total: where Levitical priests stand (work unfinished), Christ sat down (work completed). Where they offer the same sacrifices repeatedly, Christ offered one sacrifice (mian thysian). The phrase eis to diēnekes ('for all time, in perpetuity') can modify either the offering ('one sacrifice that is effective for all time') or the sitting ('he sat down permanently'). Both readings are theologically true. The return to Psalm 110:1 ('sat down at the right hand') signals the completion of the priestly argument.
  2. [TCR Cross-Reference] Draws on Psalm 110:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:13

τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ.

Since that time, he waits for his enemies to be made a footstool under his feet.

KJV From henceforth expecting till his enemies be made his footstool.

Notes & Key Terms

Translator Notes

  1. Quoting Psalm 110:1b. Christ's present activity is described as 'waiting' (ekdechamenos) — his sacrificial work is done, and he awaits the consummation when all opposition is subdued. The 'enemies made a footstool' imagery is ancient Near Eastern — a conquered king's enemies were placed under his feet as a sign of total subjection.
  2. [TCR Cross-Reference] References Psalm 110:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 10:14

μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.

For by a single offering he has perfected for all time those who are being sanctified.

KJV For by one offering he hath perfected for ever them that are sanctified.

Notes & Key Terms

Translator Notes

  1. This verse is the theological summary of the entire priestly argument. The perfect tense teteleiōken ('he has perfected') describes a completed act with permanent results. The present passive hagiazomenous ('those who are being sanctified') describes an ongoing process. The combination is precise: the sacrifice is complete and unrepeatable (perfect tense), but its application to believers is progressive (present tense). Believers are already perfected in status but still being sanctified in experience.
Hebrews 10:15

Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ ἅγιον· μετὰ γὰρ τὸ εἰρηκέναι·

And the Holy Spirit also testifies to us, for after saying,

KJV Whereof the Holy Ghost also is a witness to us: for after that he had said before,

Notes & Key Terms

Translator Notes

  1. The Holy Spirit is again identified as the author of Scripture (cf. 3:7). The 'testimony' (martyrei) is from Jeremiah 31:33-34, returning to the new covenant passage quoted in full in chapter 8. The author now uses only the portions most relevant to his conclusion.
  2. [TCR Cross-Reference] This verse quotes Jeremiah 31:33-34 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 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,

"This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,"

KJV 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;

Notes & Key Terms

Translator Notes

  1. The Jeremiah 31:33 quotation is repeated from 8:10 with slight variations in word order — hearts before minds rather than minds before hearts. This may reflect citation from memory or a different manuscript tradition. The author extracts the two promises most relevant to his argument: internalized law (verse 16) and forgiveness (verse 17).
  2. [TCR Cross-Reference] Quotes Jeremiah 31:33. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 10:17

καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθήσομαι ἔτι.

Then he adds: "I will never again remember their sins and lawless acts."

KJV And their sins and iniquities will I remember no more.

Notes & Key Terms

Translator Notes

  1. This is the clinching verse. The double negative ou mē mnēsthēsomai ('I will never, ever remember') from Jeremiah 31:34 asserts the absolute finality of new covenant forgiveness. The author has built an elaborate argument about sacrifice, priesthood, and covenant, and it all comes down to this: God will not remember sins.
  2. [TCR Cross-Reference] Draws on Jeremiah 31:34. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:18

ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας.

Where there is forgiveness of these, there is no longer any offering for sin.

KJV Now where remission of these is, there is no more offering for sin.

Notes & Key Terms

Translator Notes

  1. The conclusion is elegant and final: if sins are forgiven, no further sacrifice is needed. The word aphesis ('forgiveness, release, sending away') describes sins fully dismissed. The phrase ouketi prosphora peri hamartias ('no longer any offering for sin') closes the priestly argument — the sacrificial system is not merely superseded but rendered unnecessary by accomplished forgiveness. The argument that began in 5:1 reaches its definitive conclusion.
Hebrews 10:19

Ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ,

Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus,

KJV Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

Notes & Key Terms

Translator Notes

  1. The transition from exposition to exhortation is marked by 'therefore' (oun). Everything argued in chapters 5-10 now yields practical application. The word parrēsian ('confidence, boldness, freedom of speech') describes the access believers now possess — access that was restricted to one person, one day per year under the old system. The Most Holy Place (tōn hagiōn) is now open through Jesus's blood.
Hebrews 10:20

ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτ' ἔστιν τῆς σαρκὸς αὐτοῦ,

He opened a new and living way for us through the curtain — that is, through his body.

KJV By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

Notes & Key Terms

Translator Notes

  1. The phrase hodon prosphaton kai zōsan ('a new and living way') describes a path that is freshly opened (prosphaton, 'newly slaughtered/newly made' — originally a sacrificial term) and living (zōsan — this is not a dead ritual path but one animated by resurrection life). The identification of the curtain with Christ's flesh (toutestin tēs sarkos autou) is one of the letter's most compressed theological statements: just as the high priest passed through the curtain to reach God's presence, so Christ's death (the tearing of his flesh) opened permanent access to God.
Hebrews 10:21

καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ θεοῦ,

After an high priest over the house of God;.

KJV And having an high priest over the house of God;

Notes & Key Terms

Translator Notes

  1. The title 'great priest' (hierea megan) echoes the 'great high priest' of 4:14. The phrase 'over the house of God' (epi ton oikon tou theou) returns to the language of 3:6, where Christ was described as 'Son over God's house.' The two grounds for confidence are now stated: we have access (verses 19-20) and we have a priest (verse 21).
Hebrews 10:22

προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ·

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.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The first of three exhortations (verses 22, 23, 24-25). Drawing near (proserchōmetha) is the priestly access language of 4:16. The requirements parallel the high priest's preparation for the Day of Atonement: sprinkling of blood (Leviticus 16:14-15, here applied to the heart) and washing with water (Leviticus 16:4, here likely a reference to baptism). The four qualifications — sincere heart, full faith, sprinkled conscience, washed body — unite inner disposition and outward sign.
  2. [TCR Cross-Reference] Draws on Leviticus 16:14-15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:23

κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος·

Let us hold fast to the confession of our hope without wavering, for the one who promised is faithful.

KJV Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

Notes & Key Terms

Translator Notes

  1. The second exhortation. The word aklinē ('without wavering, unbending, firm') describes a confession that does not tilt or lean. The ground for unwavering hope is not human determination but divine faithfulness — pistos ho epangeilamenos ('faithful is the one who promised'). This echoes 6:13-20 on the certainty of God's oath.
Hebrews 10:24

καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων,

And let us consider how to stir up one another to love and good works,

KJV And let us consider one another to provoke unto love and to good works:

Notes & Key Terms

Translator Notes

  1. The third exhortation is communal. The verb katanoōmen ('let us consider, let us pay careful attention to') demands thoughtful observation of one another's needs. The word paroxysmon ('stirring up, provocation, sharp incitement') is usually negative (cf. Acts 15:39, sharp disagreement), but here it is positive — provoking one another to love. Faith is not solitary but mutually dependent.
Hebrews 10:25

μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν.

Not forsaking the assembling of ourselves as one, as the kind of some is. But exhorting one another — and so much the more, as you see the day approaching.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The word episynagōgēn ('gathering together, assembling') refers to the Christian community's regular meetings. Some were already abandoning corporate worship — a danger the author treats as serious, since isolation makes apostasy easier (cf. 3:13, mutual daily encouragement). The 'Day' (tēn hēmeran) is the day of Christ's return (9:28), which serves as both motivation and deadline.
Hebrews 10:26

Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία,

For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,

KJV For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

Notes & Key Terms

Translator Notes

  1. The fourth and most severe warning passage begins. The word hekousiōs ('deliberately, willfully, voluntarily') contrasts with the sins of ignorance covered by the Levitical system (9:7). The present participle hamartanontōn ('sinning, continuing to sin') suggests a sustained pattern, not a single lapse. The phrase epignōsin tēs alētheias ('full knowledge of the truth') describes someone who has understood the gospel completely. The devastating conclusion: for such a person, ouketi apoleipetai thysia ('no sacrifice remains') — Christ's sacrifice is the last and only one, and if it is rejected, nothing else can atone.
Hebrews 10:27

φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.

However, a certain fearful looking for of the time of reckoning and fiery indignation, which will devour the adversaries.

KJV But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

Notes & Key Terms

Translator Notes

  1. The Greek phobera tis ekdochē kriseōs ('a certain fearful expectation of judgment') describes the dread anticipation of divine judgment. The phrase pyros zēlos ('fury/jealousy of fire') alludes to Deuteronomy 4:24 and Isaiah 26:11 — God's jealous fire consuming those who oppose him. The word hypenantious ('adversaries, opponents') is strong — those who reject Christ's sacrifice place themselves among God's enemies.
  2. [TCR Cross-Reference] Draws on Deuteronomy 4:24. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Isaiah 26:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:28

ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει·

Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.

KJV He that despised Moses' law died without mercy under two or three witnesses:

Notes & Key Terms

Translator Notes

  1. Referring to Deuteronomy 17:2-6, which prescribed death for covenant violators when verified by two or three witnesses. The a fortiori argument follows: if rejection of the Mosaic law brought physical death, how much worse is the punishment for rejecting Christ?
  2. [TCR Cross-Reference] References Deuteronomy 17:2-6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 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;

How much worse punishment, do you think, will be deserved by the one who has trampled the Son of God underfoot, who has treated the blood of the covenant by which he was sanctified as an ordinary thing, and who has outraged the Spirit of grace?

KJV 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?

Notes & Key Terms

Translator Notes

  1. Three acts of sacrilege are described with escalating severity: trampling the Son of God (katapatēsas — treating him as worthless, walking on him), treating the covenant blood as common/profane (koinon hēgisamenos — 'common' means 'not holy,' treating the sacred as ordinary), and outraging the Spirit of grace (enyubrisas — to insult with arrogant contempt). The phrase 'by which he was sanctified' (en hō hēgiasthē) is significant — the apostate was genuinely sanctified by Christ's blood, making the rejection more culpable.
Hebrews 10:30

οἴδαμεν γὰρ τὸν εἰπόντα· Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω. καὶ πάλιν· Κρινεῖ κύριος τὸν λαὸν αὐτοῦ.

For we know the one who said, "Vengeance is mine; I will repay." And again, "The Lord will judge his people."

KJV 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.

Notes & Key Terms

Translator Notes

  1. Two quotations from Deuteronomy 32:35-36 (the Song of Moses). The first ('vengeance is mine') asserts God's exclusive right to execute justice — vengeance is not human prerogative but divine. The second ('the Lord will judge his people') is ominous in this context: the word 'his people' (ton laon autou) means that God's judgment falls on his own covenant community, not just outsiders. Those inside the covenant who violate it face divine judgment.
  2. [TCR Cross-Reference] This verse quotes Deuteronomy 32:35-36 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 10:31

φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.

It is a terrifying thing to fall into the hands of the living God.

KJV It is a fearful thing to fall into the hands of the living God.

Notes & Key Terms

Translator Notes

  1. The adjective phoberon ('terrifying, fearful, dreadful') describes not irrational fear but appropriate terror before unmediated divine power. The verb empesein ('to fall into') suggests helpless collapse — not voluntary approach but involuntary exposure. The title 'living God' (theou zōntos) appears for the third time in Hebrews (3:12, 9:14), each time emphasizing God's active, dangerous vitality. This is not a philosophical abstraction but a God who acts.

Latin Vulgate (Jerome, 384 CE)

"It is a fearful thing to fall into the hands of the living God"

Horrendum est incidere in manus Dei viventis became one of the most quoted warning texts in Western homiletics. Horrendum (horrible, terrifying) is stronger than the Greek phoberon (fearful). The verse shaped Western preaching on divine judgment, from medieval sermons through Jonathan Edwards's 'Sinners in the Hands of an Angry God.'

Hebrews 10:32

Ἀναμιμνῄσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων,

But recall the earlier days when, after you were enlightened, you endured a hard struggle with sufferings.

KJV But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

Notes & Key Terms

Translator Notes

  1. The tone shifts from warning to encouragement. The word phōtisthentes ('enlightened') echoes 6:4 and may refer to baptism. The word athlēsin ('struggle, contest, fight') is an athletic metaphor — their faith was tested in a grueling competition. The verb hypemeinate ('you endured') is the same word used of Jesus in 12:2-3. Their past endurance is evidence that they are capable of continuing.
Hebrews 10:33

τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες.

Sometimes you were publicly exposed to ridicule and affliction, and sometimes you became partners with those who were treated that way.

KJV Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

Notes & Key Terms

Translator Notes

  1. The verb theatrizomenoi ('publicly exposed, made a spectacle') comes from theatron ('theater') — they were put on public display for mockery. The two dimensions of their suffering: direct persecution (ridicule and affliction) and solidarity with others who suffered (becoming partners/koinōnoi with the persecuted). Both are costly: one involves personal pain, the other the risk of guilt by association.
Hebrews 10:34

καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοὺς κρείττονα ὕπαρξιν καὶ μένουσαν.

For you showed sympathy to the prisoners and joyfully accepted the plundering of your property, since you knew that you yourselves had a better and lasting possession.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The Greek synepathēsate ('you sympathized with, you suffered alongside') recalls the sympathy language of 4:15. They visited and supported imprisoned believers at personal risk. Even more remarkably, they accepted the confiscation (harpagēn, 'plundering, seizure') of their property with joy (meta charas). The reason: they possessed something better (kreitton — the signature comparative) and lasting (menousan, 'remaining, enduring'). Earthly possessions could be taken; heavenly possession could not.
Hebrews 10:35

Μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν.

Therefore do not throw away your confidence, which has a great reward.

KJV Cast not away therefore your confidence, which hath great recompence of reward.

Notes & Key Terms

Translator Notes

  1. The imperative mē apobalēte ('do not throw away') pictures a deliberate discarding of something valuable. Their parrēsian ('confidence, boldness') — the same word from verse 19 — is not something to be lightly abandoned. It carries a great reward (megalēn misthapodosian, 'great repayment, great recompense'). The word misthapodosian connects to 11:6 ('God is a rewarder of those who seek him') and 11:26 (Moses looked to the reward).
Hebrews 10:36

ὑπομονῆς γὰρ ἔχετε χρείαν ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν.

For you have need of endurance, so that when you have done the will of God, you may receive what is promised.

KJV For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

Notes & Key Terms

Translator Notes

  1. The word hypomonēs ('endurance, patient steadfastness') is the essential virtue for the Hebrews community. It bridges the gap between doing God's will (to thelēma tou theou poiēsantes — echoing Christ's words from Psalm 40 in verse 7) and receiving the promise (tēn epangelian). The gap requires time, and time requires endurance.
  2. [TCR Cross-Reference] Quotes Psalm 40. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 10:37

ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονίσει·

For, "In just a very little while, the one who is coming will come and will not delay.

KJV For yet a little while, and he that shall come will come, and will not tarry.

Notes & Key Terms

Translator Notes

  1. Quoting a combination of Isaiah 26:20 (LXX) and Habakkuk 2:3-4 (LXX). The phrase mikron hoson hoson ('a very little while, just a bit more') intensifies the brevity of the remaining wait. The Septuagint's 'the one who is coming' (ho erchomenos) personalizes Habakkuk's vision — it is not an event but a person who is anticipated. This messianic reading was widely shared in early Christianity.
  2. [TCR Cross-Reference] Draws on Habakkuk 2:3-4. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Isaiah 26:20. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 10:38

ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.

But my righteous one will live by faith, and if he shrinks back, my soul has no pleasure in him."

KJV Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

Notes & Key Terms

Translator Notes

  1. The Habakkuk 2:4 quotation is also foundational for Paul (Romans 1:17, Galatians 3:11), but the author of Hebrews uses it differently — Paul emphasizes justification by faith; Hebrews emphasizes perseverance in faith. The phrase ek pisteōs zēsetai ('will live by/from faith') describes faith as the sustaining principle of the righteous person's life. The warning — 'if he shrinks back' (ean hyposteilētai) — describes cowardly retreat, withdrawal from the battle.
  2. [TCR Cross-Reference] References Habakkuk 2:3-4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 10:39

ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς.

But we are not among those who shrink back and are destroyed, but among those who have faith and preserve their souls.

KJV But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

Notes & Key Terms

Translator Notes

  1. The chapter ends with a confident declaration that echoes 6:9 ('we are convinced of better things'). The two categories are starkly contrasted: hypostolēs eis apōleian ('shrinking back leading to destruction') versus pisteōs eis peripoiēsin psychēs ('faith leading to the preservation of the soul'). The word peripoiēsin ('preservation, obtaining, possession') means the soul is kept safe, secured, possessed. This verse serves as the bridge to chapter 11's great catalogue of faith — 'we are people of faith' leads naturally to 'now let me tell you what faith looks like.'
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