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1For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[#tn Grk “those who approach.”]
2For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?[#tn Grk “the worshipers, having been purified once for all, would have.”]
3But in those sacrifices there is a reminder of sins year after year.[#tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.]
4For the blood of bulls and goats cannot take away sins.[#tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”]
5So when he came into the world, he said,
“, .
6“.
7“, ‘Here I am: , . ’”[#tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).; #sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”]
8When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law),[#sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.]
9then he says, “Here I am: I have come to do your will .” He does away with the first to establish the second.[#tc The majority of mss, especially the later ones (א2 0278vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì46 א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.; #tn Or “abolishes.”]
10By his will we have been made holy through the offering of the body of Jesus Christ once for all.[#tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.]
11And every priest stands day after day serving and offering the same sacrifices again and again – sacrifices that can never take away sins.[#tn Or “daily,” “every day.”]
12But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,[#tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.; #sn An allusion to Ps 110:1.]
13where he is now waiting until his enemies are made a footstool for his feet .[#tn Grk “from then on waiting.”; #sn An allusion to Ps 110:1.]
14For by one offering he has perfected for all time those who are made holy.
15And the Holy Spirit also witnesses to us, for after saying,[#tn Grk “after having said,” emphasizing the present impact of this utterance.]
16“, . my laws on their hearts and I will inscribe them on their minds ,”[#tn Grk “putting…I will inscribe.”; #sn A quotation from Jer 31:33.]
17then he says, “Their sins and their lawless deeds I will remember no longer .”[#tn Grk “and.”; #sn A quotation from Jer 31:34.]
18Now where there is forgiveness of these, there is no longer any offering for sin.
19Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus,[#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.]
20by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh,[#tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.; #sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.]
21and since we have a great priest over the house of God,[#tn Grk “and a great priest,” continuing the construction begun in v. 19.]
22let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.[#tn Grk “in assurance of faith.”; #sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).]
23And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.
24And let us take thought of how to spur one another on to love and good works,[#tn Grk “let us consider one another for provoking of love and good deeds.”]
25not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.[#sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.; #tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).]
26For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,[#tn Grk “is left,” with “for us” implied by the first half of the verse.]
27but only a certain fearful expectation of judgment and a fury of fire that will consume God’s enemies .[#tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18.; #tn Grk “the enemies.”sn An allusion to Isa 26:11.]
28Someone who rejected the law of Moses was put to death without mercy on the testimony of two or three witnesses .[#tn Grk “dies.”; #sn An allusion to Deut 17:6.]
29How much greater punishment do you think that person deserves who has contempt for the Son of God, and profanes the blood of the covenant that made him holy, and insults the Spirit of grace?[#tn Grk “tramples under foot.”; #tn Grk “regarded as common.”; #tn Grk “by which he was made holy.”]
30For we know the one who said, “, ,” and again, “The Lord will judge his people .”[#sn A quotation from Deut 32:35.; #sn A quotation from Deut 32:36.]
31It is a terrifying thing to fall into the hands of the living God.
32But remember the former days when you endured a harsh conflict of suffering after you were enlightened.
33At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.
34For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession.[#tc Most witnesses, including some important ones (א D2 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì46 Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.; #tn Grk “you yourselves.”]
35So do not throw away your confidence, because it has great reward.[#tn Grk “which,” but showing the reason.]
36For you need endurance in order to do God’s will and so receive what is promised.[#tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.]
37For just a little longer and he who is coming will arrive and not delay .[#sn A quotation from Isa 26:20.; #sn A quotation from Hab 2:3.]
38, , take no pleasure in him .[#tn Grk “my soul.”; #sn A quotation from Hab 2:4.]
39But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.[#tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”]