The Meaning of Hebrews 8:10 Explained

Hebrews 8:10

KJV: For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

YLT: because this is the covenant that I will make with the house of Israel, after those days, saith the Lord, giving My laws into their mind, and upon their hearts I will write them, and I will be to them for a God, and they shall be to Me for a people;

Darby: Because this is the covenant that I will covenant to the house of Israel after those days, saith the Lord: Giving my laws into their mind, I will write them also upon their hearts; and I will be to them for God, and they shall be to me for people.

ASV: For this is the covenant that I will make with the house of Israel After those days, saith the Lord; I will put my laws into their mind, And on their heart also will I write them: And I will be to them a God, And they shall be to me a people:

KJV Reverse Interlinear

For  this  [is] the covenant  that  I will make  with the house  of Israel  after  those  days,  saith  the Lord;  I will put  my  laws  into  their  mind,  and  write  them  in  their  hearts:  and  I will be  to  them  a God,  and  they  shall be  to  me  a people: 

What does Hebrews 8:10 Mean?

Study Notes

Lord
Jehovah. Jeremiah 31:33 .

Context Summary

Hebrews 8:1-13 - The Mediator Of The New Covenant
Such a High Priest, Hebrews 8:1-6. He sits because His work is finished so far as His sacrifice is concerned. His place is at God's right hand-the seat of power. By faith we, too, may serve in the inner sanctuary of the spirit. Before you start building, and while engaged in building, your life-work, see that your eyes are fixed on the divine ideal and pattern.
Such a new covenant, Hebrews 8:7-13. It is as superior to the former as Christ's priesthood is to Aaron's. A covenant is a promise, made on conditions to be fulfilled, and attested by an outward sign, like the rainbow, or circumcision, or the Lord's Supper. The covenant under which we live is between God and Christ on behalf of those who belong to Him. We have a perfect right to put our hand on every one of these eight provisions, and claim that each be made good to us. We need not ask that God should do as he has said, but with lowly reverence expect that He will-especially when we drink of the cup of the New Covenant at the Lord's table. [source]

Chapter Summary: Hebrews 8

1  By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed;
7  and replaced by the new covenant of the Gospel

Greek Commentary for Hebrews 8:10

This [αυτη]
The “new” one of Hebrews 8:8. That I will make Future middle of διατιτημι — diatithēmi “that I will covenant,” cognate accusative “Giving,” present active participle of διδωμι — didōmi to give. Into their mind Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians 1:21; Ephesians 4:18). On their heart Either genitive singular or accusative plural. Καρδια — Kardia is the seat of man‘s personal life (Westcott), the two terms covering the whole of man‘s inward nature. A god Note the Hebraistic use of εις — eis in the predicate instead of the usual nominative τεος — theos as in “a people” This was the ideal of the old covenant (Exodus 6:7), now at last to be a fact. [source]
The covenant which I will make [ἡ διαθήκη ἣν δοαθήσομαι]
The noun and the verb are cognate - the arrangement which I will arrange. A covenant ( διαθήκη ) is something arranged ( διατίθεσθαι ) between two parties. See the same combination, Acts 3:25. [source]
I will put my laws [διδοὺς νόμους μου]
Lit. giving my laws: const. with I will make: “the covenant which I will make by giving my laws.” [source]
Mind [διάνοιαν]
The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας , see on Romans 1:21; see on Romans 10:10. [source]
A God - a people [εἰς θεόν - εἰς λαόν]
Lit. unto a God, etc. A Hebraistic form of expression, εἰς signifying the destination of the substantive verb. The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5. [source]

Reverse Greek Commentary Search for Hebrews 8:10

Hebrews 9:16 There must also of necessity be the death of the testator [θάνατου ἀνάγκη φέρεσθαι τοῦ διαθεμένου]
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]

Hebrews 8:6 Was established upon better promises [ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται]
For established rend. enacted. Νομοθετεῖν toenact a law, only here and Hebrews 7:11. A few times in lxxclass="greek normal"> Νομοθεσία enactingonly Romans 9:4 νομοθέτης lawgiveronly James 4:12. The better covenant was enacted as truly as was the law. See Hebrews 8:10. The new covenant was a new law - the perfect law, the law of liberty, James 1:25. [source]
Hebrews 13:9 That the heart be established [βεβαιοῦσθαι τὴν καρδίαν]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [source]
Hebrews 10:16 With them [προς αυτους]
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]
Hebrews 12:24 To Jesus [Ιησου]
This great fact is not to be overlooked (Philemon 2:10.). He is there as Lord and Saviour and still “Jesus.” The mediator of a new covenant As already shown (Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15) and now gloriously consummated. To the blood of sprinkling As in Hebrews 9:19-28. Than Abel Accusative as in Hebrews 1:4. Better Comparative of καλος — kalos Abel‘s blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. [source]
Hebrews 13:20 That great shepherd of the sheep [τὸν ποιμένα τῶν προβάτων τὸν μέγαν]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
Hebrews 13:12 That he might sanctify the people [ἵνα ἁγιάσῃ τὸν λαόν]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Hebrews 12:24 The mediator of the new covenant [διαθήκης νέας μεσίτῃ]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
Hebrews 10:17  []
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]

What do the individual words in Hebrews 8:10 mean?

For this [is] the covenant that I will make with the house of Israel after the days those says [the] Lord putting Laws of Me into the mind of them and upon hearts I will inscribe them I will be to them for God they will be to Me a people
ὅτι αὕτη διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας λέγει Κύριος διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίας ἐπιγράψω αὐτούς ἔσομαι αὐτοῖς εἰς Θεόν αὐτοὶ ἔσονταί μοι λαόν

αὕτη  this  [is] 
Parse: Demonstrative Pronoun, Nominative Feminine Singular
Root: οὗτος  
Sense: this.
διαθήκη  covenant 
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.
ἣν  that 
Parse: Personal / Relative Pronoun, Accusative Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
διαθήσομαι  I  will  make 
Parse: Verb, Future Indicative Middle, 1st Person Singular
Root: διατίθεμαι 
Sense: to arrange, dispose of, one’s own affairs.
τῷ  with  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
οἴκῳ  house 
Parse: Noun, Dative Masculine Singular
Root: οἶκος  
Sense: a house.
Ἰσραὴλ  of  Israel 
Parse: Noun, Genitive Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ἡμέρας  days 
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.
ἐκείνας  those 
Parse: Demonstrative Pronoun, Accusative Feminine Plural
Root: ἐκεῖνος  
Sense: he, she it, etc.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Κύριος  [the]  Lord 
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.
διδοὺς  putting 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: διδῶ 
Sense: to give.
νόμους  Laws 
Parse: Noun, Accusative Masculine Plural
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
διάνοιαν  mind 
Parse: Noun, Accusative Feminine Singular
Root: διάνοια  
Sense: the mind as a faculty of understanding, feeling, desiring.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
καρδίας  hearts 
Parse: Noun, Accusative Feminine Plural
Root: καρδία  
Sense: the heart.
ἐπιγράψω  I  will  inscribe 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: ἐπιγράφω  
Sense: to write upon, inscribe.
ἔσομαι  I  will  be 
Parse: Verb, Future Indicative Middle, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Θεόν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἔσονταί  will  be 
Parse: Verb, Future Indicative Middle, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
μοι  to  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
λαόν  a  people 
Parse: Noun, Accusative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.