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;
YLT: This is the covenant that I will make with them after those days, saith the Lord, giving My laws on their hearts, and upon their minds I will write them,'
Darby: This is the covenant which I will establish towards them after those days, saith the Lord: Giving my laws into their hearts, I will write them also in their understandings;
ASV: 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; then saith he,
| Αὕτη | This [is] |
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Parse: Demonstrative Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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| διαθήκη | covenant |
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Parse: Noun, Nominative Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| ἣν | that |
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Parse: Personal / Relative Pronoun, Accusative Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| διαθήσομαι | I will make |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: διατίθεμαι Sense: to arrange, dispose of, one’s own affairs. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐκείνας | those |
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Parse: Demonstrative Pronoun, Accusative Feminine Plural Root: ἐκεῖνος Sense: he, she it, etc. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| διδοὺς | putting |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδῶ Sense: to give. |
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| νόμους | [the] laws |
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Parse: Noun, Accusative Masculine Plural Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐπὶ | into |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| καρδίας | [the] hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διάνοιαν | mind |
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Parse: Noun, Accusative Feminine Singular Root: διάνοια Sense: the mind as a faculty of understanding, feeling, desiring. |
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| ἐπιγράψω | I will inscribe |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐπιγράφω Sense: to write upon, inscribe. |
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Greek Commentary for Hebrews 10:16
The author changes τωι οικωι Ισραελ tōi oikōi Israel (Hebrews 8:10) thus without altering the sense. He also changes the order of “heart” (καρδιας kardias) and “mind” (διανοιαν dianoian) from that in Hebrews 8:10. [source]
Reverse Greek Commentary Search for Hebrews 10:16
Rend. it is necessary that the death of the institutor (of the covenant ) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι : “it is necessary that the death of the institutor take place ”; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατου φέρεσθαι is a very unusual and awkward expression. Additional Note on Hebrews 9:16Against the rendering testament for διαθήκη , and in favor of retaining covenant, are the following considerations: (a) The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is compared and contrasted with the Mosaic covenant (8:6-10:18). -DIVIDER- -DIVIDER- (b) The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial, violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in Hebrews 9:15. If διαθήκη signifies testament, θάνατον deathin Hebrews 9:16must mean natural death without bloodshed. -DIVIDER- -DIVIDER- (c) The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the κληρονομία was always associated in the Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalm 105:8-11. -DIVIDER- -DIVIDER- (d) In lxx, from which our writer habitually quotes, διαθήκη has universally the meaning of covenant. It occurs about 350 times, mostly representing בְּרִית, covenant. In the Apocryphal books it has the same sense, except in Exodus href="/desk/?q=ex+30:26&sr=1">Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1; Luke 1:72, Acts 3:25; Acts 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31, cit. Hebrews 8:8. For διατιθέσθαι of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16. -DIVIDER- -DIVIDER- (e) The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalm 1:5; Jeremiah 34:18. This is suggested also by the phrase כָּרַֽת בְּרִֽת, to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have ὅρκια τάμνειν tocut oaths, that is, to sacrifice a victim in attestation (Hom. Il. ii. 124; Od. xxiv. 483: Hdt. vii. 132). Similarly, σπονδὰς letus cut (make ) a league (Eurip. Hel. 1235): φίλια τέμνεσθαι tocement friendship by sacrificing a victim; lit. to cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus ). -DIVIDER- -DIVIDER- (f) If testament is the correct translation in Hebrews 9:16, Hebrews 9:17, the writer is fairly chargeable with a rhetorical blunder; for Hebrews 9:18ff. is plainly intended as a historical illustration of the propositions in Hebrews 9:16, Hebrews 9:17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, “A will is of no force until after the testator's death; therefore the first covenant was ratified with the blood of victims.sa180 [source]
Here again the writer adds “their iniquities” ( των ανομιων tōn anomiōn ) to “sins” of Hebrews 8:12 and reads μνηστησομαι mnēsthēsomai (first future passive) with ου μη ou mē rather than μνηστω mnēsthō (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15 , Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκεναι meta to eirēkenai of Hebrews 10:15 with anacoluthon in Hebrews 10:18 . At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Hebrews 8:10 and all of Hebrews 8:11 ). [source]