KJV: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
YLT: For we -- wilfully sinning after the receiving the full knowledge of the truth -- no more for sins doth there remain a sacrifice,
Darby: For where we sin wilfully after receiving the knowledge of the truth, there no longer remains any sacrifice for sins,
ASV: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,
| Ἑκουσίως | [If] willingly |
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Parse: Adverb Root: ἑκουσίως Sense: voluntarily, willingly, of one’s own accord. |
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| ἁμαρτανόντων | sin |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἁμαρτάνω Sense: to be without a share in. |
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| μετὰ | after [we are] |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| λαβεῖν | to receive |
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Parse: Verb, Aorist Infinitive Active Root: λαμβάνω Sense: to take. |
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| ἐπίγνωσιν | knowledge |
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Parse: Noun, Accusative Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀληθείας | truth |
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Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| οὐκέτι | no longer |
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Parse: Adverb Root: οὐκέτι Sense: no longer, no more, no further. |
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| ἁμαρτιῶν | sins |
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Parse: Noun, Genitive Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| ἀπολείπεται | remains |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀπολείπω Sense: to leave, to leave behind. |
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| θυσία | a sacrifice |
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Parse: Noun, Nominative Feminine Singular Root: θυσία Sense: a sacrifice, victim. |
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Greek Commentary for Hebrews 10:26
Genitive absolute with the present active participle of αμαρτανω hamartanō circumstantial participle here in a conditional sense. After that we have received “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανω lambanō after μετα meta). Knowledge “Full knowledge,” as in Hebrews 6:4. There remaineth no more “No longer is there left behind” (present passive indicative as in Hebrews 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18). [source]
Ἑκουσίως willfullyonly here and 1 Peter 5:2. Comp. Philemon 1:14, κατ ' ἑκούσιον offree will. See lxx, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism. [source]
Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is the revelation through Christ. [source]
Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none. [source]
Reverse Greek Commentary Search for Hebrews 10:26
Regular form for the second person of οιδα oida rather than the Koiné οιδατε oidate He was rejected First aorist passive indicative of αποδοκιμαζω apodokimazō old verb to disapprove (Matthew 21:42). Place of repentance Μετανοια Metanoia is change of mind and purpose, not sorrow though he had tears Esau is a tragic example of one who does a willful sin which allows no second chance (Hebrews 6:6; Hebrews 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ. [source]
Present passive indicative of απολειπω apoleipō old verb to leave behind, to remain over. So again in Hebrews 4:9; Hebrews 10:26. Here the infinitive clause “Did not enter in” (second aorist active indicative of εισερχομαι eiserchomai). It is a rabbinical argument all along here, but the author is writing to Jews. [source]
Predicate adjective with ο αρχιερευς ho archiereus Once in the year Once for each year (not ποτε pote at any time) with genitive of time. Not without blood According to Leviticus 16:14. Not even he could enter the second tent (Holy of Holies) without blood. The errors of the people Late word from αγνοεω agnoeō not to know (Hebrews 5:2), only here in the N.T., but in lxx, papyri, and inscriptions where a distinction is drawn between errors In Genesis 43:12 αγνοημα agnoēma is “an oversight.” But these sins of ignorance (αγνοηματα agnoēmata) were sins and called for atonement. See Hebrews 10:26 for willful sinning. [source]
Present middle imperative of αναμιμνησκω anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
Only here and Hebrews 10:26. [source]
Old word, likewise from ποιμην poimēn contraction of ποιμενιον poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες episkopountes). Present active participle of επισκοπεω episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
By contrast. Old adverb, in N.T. only here and Hebrews 10:26. [source]
Old word miasma, from μιαινω miainō here only in N.T. Our “miasma.” The body is sacred to God. Cf. μιασμου miasmou in 2 Peter 2:10.They are again entangled (παλιν εμπλακεντες palin emplakentes). Second aorist passive participle of εμπλεκω emplekō old verb, to inweave (noosed, fettered), in N.T. only here and 2 Timothy 2:4.Overcome Present passive indicative of ητταοω hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων tōn prōtōn). Ablative case after the comparative χειρονα cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
Present passive indicative of ητταοω hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων tōn prōtōn). Ablative case after the comparative χειρονα cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
Present active predicate (supplementary) participle agreeing with αδελπον adelphon and with cognate accusative αμαρτιαν hamartian unto death Repeated again with αμαρτανουσιν hamartanousin and in contrast with αμαρτια προς τανατον hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.Concerning this (περι εκεινης peri ekeinēs). This sin unto death.That he should make request Sub-final use of ινα hina with the first aorist active subjunctive of ερωταω erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]