Hebrews 10:3

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Hebrews 10:3 in Multiple Translations

Berean Standard Bible BSB

Instead, those sacrifices are an annual reminder of sins,

King James Version KJV

But in those sacrifices there is a remembrance again made of sins every year.

American Standard Version ASV

But in those sacrifices there is a remembrance made of sins year by year.

Bible in Basic English BBE

But year by year there is a memory of sins in those offerings.

Free Bible Version FBV

But in fact those sacrifices remind people of sins year after year,

Geneva Bible 1599 GNV

But in those sacrifices there is a remembrance againe of sinnes euery yeere.

Young's Literal Translation YLT

but in those [sacrifices] is a remembrance of sins every year,

World English Bible WEB

But in those sacrifices there is a yearly reminder of sins.

Noah Webster Bible WBS

But in those sacrifices there is a remembrance again made of sins every year.

Douay-Rheims 1899 DRV

But in them there is made a commemoration of sins every year.

Translation for Translators T4T

But rather, the fact that they offer those sacrifices each year reminds them that they are still guilty for their sins.

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Berean Amplified Bible — Hebrews 10:3

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Word Study

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Hebrews 10:3 Interlinear (Deep Study)

BIB

GRK αλλ εν αυταις αναμνησις αμαρτιων κατ ενιαυτον

αλλ alla G235 but Conj

εν en G1722 in/on/among Prep

αυταις autos G846 it/s/he Pron-DPF

αναμνησις anamnēsis G364 remembrance Noun-NSF

αμαρτιων hamartia G266 sin Noun-GPF

κατ kata G2596 according to Prep

ενιαυτον eniautos G1763 year Noun-ASM

Greek Word Study

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Greek Word Reference — Hebrews 10:3

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

αυταις autos G846 "it/s/he" Pron-DPF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

αναμνησις anamnēsis G364 "remembrance" Noun-NSF

A remembrance or recollection, like the Lord's Supper in Luke 22:19 and 1 Corinthians 11:24-25.

Definition: ἀνάμνησις, -εως, ἡ (ἀναμιμνήσκω), [in LXX: Psa.38:1-22 70:1-5 title. (זָכַר hi.), Lev.24:7 (אַזְכָּרָה), Num.10:10 (זִכְרוֹן), Wis.16:6 * ;] remembrance: εἰς τ. ἐμὴν ἀ., Luk.22:19 (WH om.), 1Co.11:24-25; ἀ. ἁμαρτιῶν, Heb.10:3 (see Abbott, Essays, 122 ff.; DCG, ii, 74a).† SYN.: ὑπόμνησις (see Tr., Syn., § cvii). (AS)

Usage: Occurs in 4 NT verses. KJV: remembrance (again) See also: 1 Corinthians 11:24; Hebrews 10:3; Luke 22:19.

αμαρτιων hamartia G266 "sin" Noun-GPF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

κατ kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

ενιαυτον eniautos G1763 "year" Noun-ASM

This noun means a year, as in John 11:49 and Acts 11:26. It is used to describe a cycle of time or a specific year, like in James 5:17.

Definition: ἐνιαυτός, -oῦ, ὁ [in LXX for שָׁנֶה ;] __1. prop., a cycle of time. __2. = ἔτος, a year: Jhn.11:49, 51 18:13, Act.11:26 18:11, Jas.5:17, Rev.9:15; pl., of sabbatical years, Gal.4:10; ποιεῖν ἐ., to spend a year, Jas.4:13;ἅπαξ τοῦ ἐ., Heb.9:7; κατ᾽ ἐ., Heb.9:25 10:1, 3; ἐ. δεκτόν, Luk.4:19 (LXX).† (AS)

Usage: Occurs in 14 NT verses. KJV: year See also: Acts 11:26; James 4:13; Hebrews 9:7.

Study Notes — Hebrews 10:3

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Context
Cross References
Hebrews 10:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 10:3
Jamieson-Fausset-Brown on Hebrews 10:3
Matthew Poole's Commentary on Hebrews 10:3
Trapp's Commentary on Hebrews 10:3
Ellicott's Commentary on Hebrews 10:3
Cambridge Bible on Hebrews 10:3
Barnes' Notes on Hebrews 10:3
Whedon's Commentary on Hebrews 10:3
Sermons on Hebrews 10:3

Context — Christ’s Perfect Sacrifice

1For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship. 2If it could, would not the offerings have ceased? For the worshipers would have been cleansed once for all, and would no longer have felt the guilt of their sins.

3Instead, those sacrifices are an annual reminder of sins,

4because it is impossible for the blood of bulls and goats to take away sins. 5Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me.

Cross References

	Reference	Text (BSB)
1	Hebrews 9:7	But only the high priest entered the second room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.
2	Exodus 30:10	Once a year Aaron shall make atonement on the horns of the altar. Throughout your generations he shall make atonement on it annually with the blood of the sin offering of atonement. The altar is most holy to the LORD.”
3	Leviticus 23:27–28	“The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to the LORD. On this day you are not to do any work, for it is the Day of Atonement, when atonement is made for you before the LORD your God.
4	Leviticus 16:34	This is to be a permanent statute for you, to make atonement once a year for the Israelites because of all their sins.” And all this was done as the LORD had commanded Moses.
5	Leviticus 16:6–11	Aaron is to present the bull for his sin offering and make atonement for himself and his household. Then he shall take the two goats and present them before the LORD at the entrance to the Tent of Meeting. After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat, he shall present the goat chosen by lot for the LORD and sacrifice it as a sin offering. But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to make atonement by sending it into the wilderness as the scapegoat. When Aaron presents the bull for his sin offering and makes atonement for himself and his household, he is to slaughter the bull for his own sin offering.
6	Leviticus 16:29–30	This is to be a permanent statute for you: On the tenth day of the seventh month, you shall humble yourselves and not do any work—whether the native or the foreigner who resides among you— because on this day atonement will be made for you to cleanse you, and you will be clean from all your sins before the LORD.
7	Numbers 29:7–11	On the tenth day of this seventh month, you are to hold a sacred assembly, and you shall humble yourselves; you must not do any work. Present as a pleasing aroma to the LORD a burnt offering of one young bull, one ram, and seven male lambs a year old, all unblemished, together with their grain offerings of fine flour mixed with oil—three-tenths of an ephah with the bull, two-tenths of an ephah with the ram, and a tenth of an ephah with each of the seven lambs. Include one male goat for a sin offering, in addition to the sin offering of atonement and the regular burnt offering with its grain offering and drink offerings.
8	1 Kings 17:18	“O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?”
9	Matthew 26:28	This is My blood of the covenant, which is poured out for many for the forgiveness of sins.
10	Leviticus 16:21–22	Then he is to lay both hands on the head of the live goat and confess over it all the iniquities and rebellious acts of the Israelites in regard to all their sins. He is to put them on the goat’s head and send it away into the wilderness by the hand of a man appointed for the task. The goat will carry on itself all their iniquities into a solitary place, and the man will release it into the wilderness.

Hebrews 10:3 Summary

[Hebrews 10:3 tells us that the sacrifices made in the Old Testament were only a reminder of the people's sins, and not a way to actually forgive those sins. This is because, as seen in Hebrews 10:4, the blood of animals could not take away sins. Instead, Jesus Christ came to be the perfect sacrifice for our sins, as seen in Hebrews 10:5 and John 1:29. This means that we can trust in Him for our forgiveness, rather than trying to earn it through our own efforts or rituals, as seen in Ephesians 2:8-9 and Titus 3:5.]

Frequently Asked Questions

What is the purpose of the sacrifices mentioned in Hebrews 10:3?

The sacrifices served as an annual reminder of sins, highlighting the inability of the old covenant system to fully atone for sin, as seen in Hebrews 10:4 and Psalm 51:17.

Does this mean that the sacrifices were useless?

No, the sacrifices were not useless, but they were limited in their ability to take away sins, as stated in Hebrews 10:4, and they pointed forward to the perfect sacrifice of Jesus Christ, as seen in Hebrews 10:5 and Isaiah 53:10.

How do these sacrifices relate to our lives today?

The sacrifices in Hebrews 10:3 remind us that our sins can only be truly forgiven through the sacrifice of Jesus Christ, as stated in John 1:29 and Romans 3:25, and that we should look to Him for our salvation and not to our own works or rituals.

What does it mean that the sacrifices are an 'annual reminder of sins'?

This means that the sacrifices were a yearly reminder to the people of their sinfulness and their need for forgiveness, as seen in Leviticus 16:20-22 and Hebrews 9:7, and that they could not provide permanent forgiveness or cleansing from sin.

Reflection Questions

What are some ways that I am still trying to 'sacrifice' or earn my own forgiveness, rather than trusting in the sacrifice of Jesus Christ?
How does the idea that the sacrifices were only a 'reminder of sins' challenge my understanding of the nature of sin and forgiveness?
In what ways can I use the reminder of my own sinfulness to point me to the gospel and the sacrifice of Jesus Christ, as seen in Romans 5:8 and 1 John 1:9?
How can I balance the reality of my own sinfulness with the truth of my forgiveness and redemption in Jesus Christ, as seen in Colossians 1:14 and 2 Corinthians 5:21?

Gill's Exposition on Hebrews 10:3

But in those sacrifices,.... The Arabic version reads, "but in it"; that is, in the law; but the Syriac version reads, and supplies, as we do, בדבחא בהון, "in those sacrifices", which were offered

Jamieson-Fausset-Brown on Hebrews 10:3

But in those sacrifices there is a remembrance again made of sins every year. But - So far from those sacrifices purging from consciousness of sins 4:2) But - So far from those sacrifices purging from consciousness of sins 4:2).

Matthew Poole's Commentary on Hebrews 10:3

If the legal sacrifices could have perfected their offerers, there would have been no remembrance of sins; but there is a remembrance of sins yearly, therefore they are weak and cannot perfect. These shadowy-sacrifices yearly reiterated, still left sins in their guilt and killing power, loading and grinding the conscience by accusation and condemnation for them, as well as setting them in the light of God’ s countenance. For in the expiation day Aaron was to remember and to confess over the head of the scape-goat, laying his hands on it, all the church’ s sins of the past year and life, notwithstanding former expiatory sacrifices offered for them, . For as soon as that was done, their expiating virtue vanished, and so they renewed sacrifices without any spiritual profit by them, the guilt of past and present sins remaining still: whereas Christians now renewing sin, do renew their faith and repentance, but not their sacrifice for it; the virtue of which, in a full and final absolution, applied to them by the Spirit, makes them to have, upon their final accounts, no conscience of sin for ever.

Trapp's Commentary on Hebrews 10:3

3 But in those sacrifices there is a remembrance again made of sins every year. Ver. 3. Made of sins every year] A solemn confession of them, and what great need they had of a Saviour to expiate them, laying their hands on the head of the sacrifice, in token that they had in like sort deserved to be destroyed.

Ellicott's Commentary on Hebrews 10:3

(3) There is a remembrance.—Better, a remembrance of sins is made year by year. In each of the three prayers of the high priest (see Hebrews 5:3) for himself and his house, for the priesthood, for the people, he made special acknowledgment of sin. “I have sinned, I and my house and the sons of Aaron: Thy people have done perversely.”

Cambridge Bible on Hebrews 10:3

3. there is a remembrance again made of sins] This view of sacrifices—that they are “a calling to mind of sins yearly”—is very remarkable. It seems to be derived from Numbers 5:15, where “the offering of jealousy” is called “an offering of memorial, bringing iniquity to remembrance.” Philo also speaks of sacrifices as providing “not an oblivion of sins, but a reminding of them.” De plant. Noe, § 25. De Vit. Mos. iii. § 10 (Opp. i. 345, ii. 246). But if the sacrifices thus called sins to remembrance, they also daily symbolised the means of their removal, so that when offered obediently with repentance and faith they became valid symbols.

Barnes' Notes on Hebrews 10:3

But in those sacrifices there is a remembrance again made of sins every year - The reference here is to the sacrifices made on the great day of atonement. This occurred once in a year.

Whedon's Commentary on Hebrews 10:3

3. But these sacrifices, so far from being an abolition of sins, are a reminder and remembrance of sins, every year; namely, on the day of atonement.

Sermons on Hebrews 10:3

	Sermon	Description
	Significance of Christs Death and Resurrection by Reuben Walter	In this sermon, the speaker emphasizes the importance of not taking the resurrection of Jesus lightly. They encourage the audience to let the risen Christ have a transformative eff
	The Pre-Eminence of the Lord Jesus Christ by Arno Clemens Gaebelein	Arno Clemens Gaebelein preaches about the incomparable pre-eminence of the Lord Jesus Christ, emphasizing His eternal Glory, His role in creation, sustenance, revelation, redemptio
	Presence Everywhere - Part 2 (Cd Quality) by A.W. Tozer	In this sermon, the preacher emphasizes the concept of reconciliation between man and God. He highlights the fact that man and God are initially enemies until there is reconciliati
	The Ark of the Covenant by David Wilkerson	In this sermon, the preacher focuses on the significance of the Ark of the Covenant as described in the book of Deuteronomy. He emphasizes the importance of recognizing the presenc
	(Exodus) Exodus 38 Introduction by J. Vernon McGee	In this sermon, the speaker discusses the structure and significance of the tabernacle in the Bible. The tabernacle was made up of various coverings and furniture, each representin
	From Simon to Peter #33 - the Spirit in the Heart With Death at the Door by J. Glyn Owen	In this sermon, the preacher focuses on the story of Simon Peter in the book of Acts. Peter finds himself imprisoned and facing certain death, with no human means of escape. Howeve
	You Are an Incredible Testimony of Mercy by Carter Conlon	This sermon emphasizes the importance of being a testimony of mercy, highlighting the power of God's covering, empowerment, and joy in our lives. It encourages believers to embrace