Hebrews 10:5
WEB
Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me.
BSB
Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You 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:
Matthew Henry
Greek interlinear
G1352
for which cause, therefore, wherefore
Derivation: from G1223 and G3739;
through which thing, i.e. consequently
KJV: for which cause, therefore, wherefore.
See also: G1223, G3739.
G1525
X arise, come (in, into), enter in(-to), go in (through)
Derivation: from G1519 and G2064;
to enter (literally or figuratively)
KJV: X arise, come (in, into), enter in(-to), go in (through).
See also: G1519, G2064.
G1519
(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with
Derivation: a primary preposition;
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with.
Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).
G3588
the, this, that, one, he, she, it, etc
, including the feminine ἡ , and the neuter τό in all their inflections;
Derivation: the definite article;
the (sometimes to be supplied, at others omitted, in English idiom)
KJV: the, this, that, one, he, she, it, etc.
G2889
adorning, world
Derivation: probably from the base of G2865;
orderly arrangement, i.e. decoration; by implication, the world (in a wide or narrow sense, including its inhabitants, literally or figuratively (morally))
KJV: adorning, world.
See also: G2865.
G3004
ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter
Derivation: a primary verb;
properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue)); by implication, to mean
KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.
See also: G2036, G5346, G4483, G2980.
G2378
sacrifice
Derivation: from G2380;
sacrifice (the act or the victim, literally or figuratively)
KJV: sacrifice.
See also: G2380.
G2532
and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet
Derivation: apparently, a primary particle, having a copulative and sometimes also a cumulative force;
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
G4376
offering (up)
Derivation: from G4374;
presentation; concretely, an oblation (bloodless) or sacrifice
KJV: offering (up).
See also: G4374.
G3756
+ long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but
, also (before a vowel) οὐκ , and (before an aspirate) οὐχ
Derivation: a primary word;
the absolute negative (compare G3361) adverb; no or not
KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but.
See also G3364, G3372.
See also: G3361, G3364, G3372.
G2309
desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly))
or ἐθέλω , in certain tenses θελέω , and ἐθελέω , which are otherwise obsolete
Derivation: apparently strengthened from the alternate form of G138;
to determine (as an active option from subjective impulse; whereas G1014 properly denotes rather a passive acquiescence in objective considerations), i.e. choose or prefer (literally or figuratively); by implication, to wish, i.e. be inclined to (sometimes adverbially, gladly); impersonally for the future tense, to be about to; by Hebraism, to delight in
KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)).
See also: G138, G1014.
G4983
bodily, body, slave
Derivation: from G4982;
the body (as a sound whole), used in a very wide application, literally or figuratively
KJV: bodily, body, slave.
See also: G4982.
G1161
also, and, but, moreover, now (often unexpressed in English)
Derivation: a primary particle (adversative or continuative);
but, and, etc.
KJV: also, and, but, moreover, now (often unexpressed in English).
G2675
fit, frame, mend, (make) perfect(-ly join together), prepare, restore
Derivation: from G2596 and a derivative of G739;
to complete thoroughly, i.e. repair (literally or figuratively) or adjust
KJV: fit, frame, mend, (make) perfect(-ly join together), prepare, restore.
See also: G2596, G739.
G1473
I, me
Derivation: a primary pronoun of the first person I (only expressed when emphatic)
KJV: I, me.
For the other cases and the plural see G1691, G1698, G1700, G2248, G2249, G2254, G2257, etc.
See also: G1691, G1698, G1700, G2248, G2249, G2254, G2257.
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Verses 1–6
Hebrews 10:1–6
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, Heb 10:1, Heb 10:2. 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, Heb 10:4. 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 (Psa 40:6, Psa 40:7), and is recited here as now come. Thus industriously does the apostle lay low the Mosaical dispensation.
Cross-references: Heb 10:1 · Heb 10:2 · Heb 10:4 · Ps 40:6 · Ps 40:7