Hebrews 10:5
Hebrews 10:5 in Multiple Translations
Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me.
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me;
So that when he comes into the world, he says, You had no desire for offerings, but you made a body ready for me;
That's why when Christ came into the world he said, “You didn't want sacrifices or offerings, but you did prepare a body for me.
Wherefore when he commeth into the world, he saith, Sacrifice and offring thou wouldest not: but a body hast thou ordeined me.
Wherefore, coming into the world, he saith, 'Sacrifice and offering Thou didst not will, and a body Thou didst prepare for me,
Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me.
Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me:
Wherefore when he cometh into the world, he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me:
So, as Christ was coming into the world, he spoke to his Father about offering himself as a sacrifice for people’s sin. The Psalmist wrote this that Christ said: It is not sacrifices and offerings that you (sg) have wanted, but you have prepared for me a body to serve you.
Berean Amplified Bible — Hebrews 10:5
BAB
Word Study
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Hebrews 10:5 Interlinear (Deep Study)
BIB
GRK
διο
εισερχομενος
εις
τον
κοσμον
λεγει
θυσιαν
και
προσφοραν
ουκ
ηθελησας
σωμα
δε
κατηρτισω
μοι
διο
dio
G1352
therefore
Conj
εισερχομενος
eiserchomai
G1525
to enter
Verb-PNP-NSM
εις
eis
G1519
toward
Prep
τον
ho
G3588
the/this/who
Art-ASM
κοσμον
kosmos
G2889
world
Noun-ASM
λεγει
legō
G3004
to say
Verb-PAI-3S
θυσιαν
thusia
G2378
sacrifice
Noun-ASF
και
kai
G2532
and
Conj
προσφοραν
prosphora
G4376
offering
Noun-ASF
ουκ
ou
G3756
no
Particle-N
ηθελησας
thelō
G2309
to will/desire
Verb-AAI-2S
σωμα
sōma
G4983
body
Noun-ASN
δε
de
G1161
then
Conj
κατηρτισω
katartizō
G2675
to complete
Verb-AMI-2S
μοι
egō
G1473
I/we
Pron-1DS
Greek Word Study
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Greek Word Reference — Hebrews 10:5
διο
dio
G1352
"therefore"
Conj
Therefore is a word that shows a consequence or a reason, like in Matthew 27:8 and Romans 1:24. It explains why something happens.
Definition: διό conjunct. for δι᾽ ὅ, wherefore, on which account: Mat.27:8, Luk.7:7, Act.15:19, Rom.1:24, al.; δ. καί, Luk.1:35, Act.10:29 24:26, Rom.4:22 15:22, 2Co.1:20 4:13 5:9, Php.2:9, Heb.11:12 13:12 (see Ellic. on Gal.4:31). (AS)
Usage: Occurs in 50 NT verses. KJV: for which cause, therefore, wherefore See also: 1 Corinthians 12:3; Ephesians 4:8; 1 Peter 1:13.
εισερχομενος
eiserchomai
G1525
"to enter"
Verb-PNP-NSM
To enter means to go into a place or situation, like Jesus entering a house in Matthew 9:25 or a city in Mark 1:21. It can be physical or symbolic, like entering a new phase of life. This word is used in many Bible stories, including when Jesus entered Jerusalem in Mark 11:11.
Definition: εἰσ-έρχομαι, [in LXX chiefly for בּוֹא ;] to go in or into, enter: Mat.9:25, Luk.7:45, al.; before εἰς, Mat.10:12, Mrk.2:1, al.; before διά (πύλης, θύρας, etc.), Mat.7:13, Jhn.10:1, al.; ὑπὸ τ. στέγην, Mat.8:8; with adv.: ὅπου, Mrk.14:14, Heb.6:20; ὧδε, Mat.22:12; ἔσω, Mat.26:58; before πρός, with accusative of person(s), Mrk.15:43, Luk.1:28, Act.10:3 11:3 16:40 17:2 28:8, Rev.3:20; of demons taking possession, Mrk.9:25, Luk.8:30 22:3, Jhn.13:27; of food, Mat.15:11, Act.11:8. Metaphorical, of thoughts, Luk.9:46; εἰς κόπον, Jhn.4:38; εἰς πειρασμόν, Mat.26:41, Luk.22:40, 46; of hope as an anchor, Heb.6:19; βοαί, Jas.5:4; πνεῦμα ζωῆς, Rev.11:11; εἰς τ. κόσμον (cf. Wis.2:24 14:14, Jhn.18:37), Rom.5:12, Heb.10:5; in counterparts of Jewish Aram. phrases relating to the theocracy (cf. Dalman, Words, 116ff.): εἰς τ. γάμους, Mat.25:10; εἰς τ. χάραν τ. κυρίου, Mat.25:21, 23; εἰς τ. ζωήν, Mat.18:8, 9 19:17, Mrk.9:43, 45; εἰς τ. βασιλ. τ. οὐρανῶν, Mat.5:20 7:21, al. (see: βασιλεία); εἰς τ. κατάπαυσιν, Heb.3:11, 18 4:1ff.; εἰς τ. δόξαν, Luk.24:26; εἰσ. καὶ ἐξερχ., to go in and out (like Heb. בוֹא וְצֵאת, Deu.28:6, etc.), of familiar intercourse, Act.1:21; figuratively, of moral freedom, Jhn.10:9 (cf. ἐπ-, παρ-, συν-εισέρχομαι). (AS)
Usage: Occurs in 185 NT verses. KJV: X arise, come (in, into), enter in(-to), go in (through) See also: 1 Corinthians 14:23; Luke 11:37; Hebrews 3:11.
εις
eis
G1519
"toward"
Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. 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 See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
τον
ho
G3588
"the/this/who"
Art-ASM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
κοσμον
kosmos
G2889
"world"
Noun-ASM
The Greek word for world can mean an orderly arrangement or decoration, but also refers to the world and its inhabitants, as seen in Acts 17:24 and Romans 4:13.
Definition: κόσμος, -ου, ὁ [in LXX: Gen.2:1, Deu.4:19 17:3, Isa.24:21 40:26 (צבא), Exo.33:5, 6 Jer.2:32 4:30, Eze.7:20 16:11 23:40 (עֲדִי), Isa.61:10 (כְּלִי), al., Wis.2:24 and freq., Sir.6:30, al ;] __1. order (Hom., Plat., al.). __2. ornament, adornment, esp. of women (Hom., al.): 1Pe.3:3. __3. Later, the world or universe, as an ordered system (Plat., al.): Act.17:24, Rom.4:13, 1Co.3:22, Php.2:15, Heb.4:3, al. __4. In late writers only, the world, i.e. the earth (= ἡ οἰκουμένη, cf. Mat.4:8 with Luk.4:5): Mat.4:8, Mrk.16:[15], Col.2:20, 1Ti.6:7, al.; hence by meton., __(a) of the human inhabitants of the world: Mat.5:14 15:38, Mrk.14:9, Jhn.1:10 4:42 12:47, Rom.3:6, 1Co.4:13, 2Co.5:19, 2Pe.2:5, al.; __(b) of worldly affairs or possessions: Mat.16:26, Mrk.8:36, Luk.9:25, 1Co.7:31, 1Jn.2:16, al.; __(with) in ethical sense, of the ungodly: Jhn.7:7 14:17, 27 1Co.1:21, Jas.1:27, 1Jn.4:4, al.; __(d) metaphorically: ὁ κ. τῆς ἀδικίας, Jas.3:6. SYN.: αἰών, which see (cf . also Dalman, Words, 162ff.; Tr., Syn., §lix; Westc., additional note on Jhn.1:10; DB, iv, 938ff.). (AS)
Usage: Occurs in 152 NT verses. KJV: adorning, world See also: 1 Corinthians 1:20; John 7:4; 1 Peter 1:20.
λεγει
legō
G3004
"to say"
Verb-PAI-3S
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
θυσιαν
thusia
G2378
"sacrifice"
Noun-ASF
A sacrifice is an offering to God, either an animal or a gift, like the sacrifices mentioned in Matthew 9:13 and Mark 12:33. The Greek word for sacrifice is used to describe the act of giving something to God.
Definition: θυσία, -ας, ἡ (θύω) [in LXX chiefly for מִנְחָה, זָבַח ;] __1. actively, an offering, sacrifice (Hdt., al.) __2. Objectively, that which is offered, a sacrifice: Mat.9:13 12:7" (LXX), Mrk.9:49 (WH, mg.), Eph.5:2, Heb.10:5, 26; pl. (as usually in cl.), Mrk.12:33, Luk.13:1, Heb.9:23 10:1, 8, (θ. καὶ προσφοράς); θ. ἀνάγειν, Act.7:41; ἀναφέρειν, Heb.7:27; προσφέρειν, Act.7:42, Heb.5:1 8:3 (δῶρά τε καὶ θ.) Heb.10:11-12 11:4; δοῦναι, Luk.2:24; pass., Heb.9:9; διὰ τῆς θ. αὐτοῦ, Heb.9:26; ἐσθίειν τὰς θ. (Lev.7:15 ff) 1Co.10:18. Metaphorical, Php.4:18, Heb.13:16; θ. πνευματικαί, 1Pe.2:5; θ. ζῶσα, Rom.12:1; θ. αἰνέσεως, Heb.13:15; θ. . . . τ. πίστεως, Php.2:17.† (AS)
Usage: Occurs in 29 NT verses. KJV: sacrifice See also: 1 Corinthians 10:18; Hebrews 10:11; 1 Peter 2:5.
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
προσφοραν
prosphora
G4376
"offering"
Noun-ASF
This word refers to an offering or sacrifice, like the ones mentioned in Acts 21:26 and Ephesians 5:2. It is a presentation to God, often in the form of a bloodless sacrifice. In the New Testament, it is used to describe sacrificial offerings to God.
Definition: προσ-φορά, -ᾶς, ἡ (προσφέρω), [in LXX: 3Ki.7:48 (פָּנִים) Psa.40:6 (מִנְחָה), I Est.5:52, Sir.14:11, al. ;] __1. a bringing to, offering (Plat., al.). __2. (Less frequently in cl.), a present, an offering; in NT, of sacrificial offerings: Act.21:26 24:17, Eph.5:2, Heb.10:5, 8 10:14; περί ἀμαρτίας, Heb.10:18; with genitive obj., Rom.15:16, Heb.10:10.† (AS)
Usage: Occurs in 9 NT verses. KJV: offering (up) See also: Acts 21:26; Hebrews 10:8; Hebrews 10:5.
ουκ
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
ηθελησας
thelō
G2309
"to will/desire"
Verb-AAI-2S
To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.
Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)
Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.
σωμα
sōma
G4983
"body"
Noun-ASN
The word for body refers to the whole physical person, used literally or figuratively in the Bible, as seen in Matthew 27:58 and 1 Corinthians 6:13.
Definition: σῶμα, -τος, τό, [in LXX for גְּוִיָּה ,בָּשָׂר, etc., and for Aram. נְבֵלָה ;] a body. __1. Prop., of the human body, __(a) as always in Hom. (opposite to δέμας), of the dead body: Mat.27:58, 59 Mrk.15:43, al.; __(b) of the living body: Luk.11:34, 1Co.6:13, al.; ἐν σ. εἶναι, Heb.13:3; as the instrument of the soul, τὰ διὰ τοῦ σ., 2Co.5:10; opposite to πνεῦμα, Rom.8:10, 1Co.5:3 7:4, Jas.2:26; to ψυχή, Mat.6:25 10:28, Luk.12:22 (cf. Wis.1:1, al.); to τὸ π. καὶ ἡ ψ., 1Th.5:23; σ. ψυχικόν, opposite to σ. πνευματικόν, 1Co.15:44; ὁ ναὸς τοῦ σ. αὐτοῦ (genitive epexeg.), Jhn.2:21; τὸ σ. τ. ταπεινώσεως (Hebraistic "genitive of definition"; M, Pr., 73f.; Bl., §35, 5), opposite to τὸ σ. τ. δοξῆς αὐτοῦ, Php.3:21; similarly, τὸ σ. τ. σαρκός, Col.1:22; σ. τοῦ θανάτου (subject to death), Rom.7:24; σ. τ. ἁμαρτίας, Rom.6:6; __(with) periphr., ἀνθρώπου, then absol., σῶμα (Soph., Xen., al.), a person, and in later writers (Polyb., al.), a slave: Rev.18:13 (cf. MM, i, ii, xxiv; Deiss., BS, 160). __2. Of the bodies of animals: living, Jas.3:3; dead, Heb.13:11 ( Exo.29:14, al.). __3. Of inanimate objects (cf. Eng. "heavenly bodies"): 1Co.15:37, 38 40 (Diod., al.). __4. Of any corporeal substance (Plat., al.): opposite to σκιά, Col.2:17. Metaphorical, of a number of persons united by a common bond; in NT, of the Church as the spiritual body of Christ: Rom.12:5, 1Co.10:16, 17 12:13, 27, Eph.1:23 2:16 4:4, 12, 16 5:23, 30, Col.1:18, 24 2:19 3:15; ἓν σ. κ. ἓν πνεῦμα, Eph.4:4. (AS)
Usage: Occurs in 122 NT verses. KJV: bodily, body, slave See also: 1 Corinthians 5:3; Galatians 6:17; 1 Peter 2:24.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
κατηρτισω
katartizō
G2675
"to complete"
Verb-AMI-2S
To complete or repair something, like fixing a net in Matthew 4:21, or to prepare someone for a task, as in Luke 6:40 and Hebrews 11:3.
Definition: κατ-αρτίζω [in LXX chiefly in Ps (Psa.8:2 al.; כּוּן, etc.) and Ezra (כְּלַל) ;] to render ἄρτιος, i.e. fit, complete; __(a) to mend, repair: Mat.4:21, Mrk.1:19; __(b) to furnish completely, complete, equip, prepare: pass., Luk.6:40, Rom.9:22, Heb.11:3; mid., Mat.21:16 (LXX), Heb.10:5 (LXX); __(with) in ethical sense, to prepare, complete, perfect: Gal.6:1 (EV, restore), 1Pe.5:10; pass., 1Co.1:10 (Field, Notes, 167), 2Co.13:11, Heb.13:21 (cf. προ-καταρτίζω).† (AS)
Usage: Occurs in 13 NT verses. KJV: fit, frame, mend, (make) perfect(-ly join together), prepare, restore See also: 1 Corinthians 1:10; Hebrews 11:3; 1 Peter 5:10.
μοι
egō
G1473
"I/we"
Pron-1DS
This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.
Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)
Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.
Study Notes — Hebrews 10:5
Show Verse Quote Highlights
- Context
- Cross References
- Hebrews 10:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Hebrews 10:5
- Jamieson-Fausset-Brown on Hebrews 10:5
- Matthew Poole's Commentary on Hebrews 10:5
- Trapp's Commentary on Hebrews 10:5
- Ellicott's Commentary on Hebrews 10:5
- Adam Clarke's Commentary on Hebrews 10:5
- Cambridge Bible on Hebrews 10:5
- Barnes' Notes on Hebrews 10:5
- Whedon's Commentary on Hebrews 10:5
- Sermons on Hebrews 10:5
Context — Christ’s Perfect Sacrifice
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.
6In burnt offerings and sin offerings You took no delight. 7Then I said, ‘Here I am, it is written about Me in the scroll: I have come to do Your will, O God.’”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 40:6–8 | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. Then I said, “Here I am, I have come— it is written about me in the scroll: I delight to do Your will, O my God; Your law is within my heart.” |
| 2 | Isaiah 1:11 | “What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood of bulls and lambs and goats. |
| 3 | Isaiah 7:14 | Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel. |
| 4 | 1 Peter 2:24 | He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” |
| 5 | Matthew 1:20–23 | But after he had pondered these things, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to embrace Mary as your wife, for the One conceived in her is from the Holy Spirit. She will give birth to a Son, and you are to give Him the name Jesus, because He will save His people from their sins.” All this took place to fulfill what the Lord had said through the prophet: “Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel” (which means, “God with us” ). |
| 6 | Hebrews 10:7 | Then I said, ‘Here I am, it is written about Me in the scroll: I have come to do Your will, O God.’” |
| 7 | Hebrews 2:14 | Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil, |
| 8 | Galatians 4:4 | But when the time had fully come, God sent His Son, born of a woman, born under the law, |
| 9 | Hebrews 1:6 | And again, when God brings His firstborn into the world, He says: “Let all God’s angels worship Him.” |
| 10 | Hebrews 10:10 | And by that will, we have been sanctified through the sacrifice of the body of Jesus Christ once for all. |
Hebrews 10:5 Summary
[This verse means that when Jesus came into the world, He said that God didn't want animal sacrifices, but rather a body that Jesus could use to live and die for the sins of the world (as seen in Romans 5:8). Jesus was saying that the sacrifices and offerings of the Old Testament were not enough to take away sins, but His own body, prepared by God, would be the perfect sacrifice (Hebrews 10:4, 10). This shows us that God's desire is for a personal relationship with us, and that He sent Jesus to make that possible (John 3:16).]
Frequently Asked Questions
What does it mean that God did not desire sacrifice and offering?
This means that the sacrifices and offerings of the Old Testament were not what God truly desired, as they could not take away sins (Hebrews 10:4), but rather pointed to the ultimate sacrifice of Jesus Christ (Hebrews 10:10).
Why did God prepare a body for Jesus Christ?
God prepared a body for Jesus Christ so that He could come into the world and offer Himself as the perfect sacrifice for the sins of humanity, as prophesied in Psalm 40:6-8 and fulfilled in Hebrews 10:5-7.
How does this verse relate to the idea of substitutionary atonement?
This verse relates to the idea of substitutionary atonement in that Jesus Christ, in His body, took the place of sinners and bore the punishment for their sins, as seen in Isaiah 53:4-5 and Romans 3:25.
What is the significance of Jesus saying 'a body You prepared for Me'?
The significance of Jesus saying 'a body You prepared for Me' is that it highlights the intentional and deliberate act of God in preparing a body for Jesus to come into the world and fulfill His mission of redemption, as stated in Philippians 2:7-8.
Reflection Questions
- What does it mean to you that God did not desire the sacrifices and offerings of the Old Testament, but rather desired a personal relationship with you through Jesus Christ?
- How does the fact that God prepared a body for Jesus Christ demonstrate His love and care for humanity?
- What does it mean to you that Jesus came into the world to do God's will, and how can you apply that to your own life?
- How does this verse encourage you to trust in the sufficiency of Jesus Christ's sacrifice for your sins, and to live a life that honors Him?
Gill's Exposition on Hebrews 10:5
Wherefore, when he cometh into the world, he saith,.... In Psalms 40:7.
Jamieson-Fausset-Brown on Hebrews 10:5
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: Christ's voluntary self-offering, in contrast to those inefficient
Matthew Poole's Commentary on Hebrews 10:5
Wherefore, Dio, introduceth the proof of the invalidity of legal sacrifices, and the efficacy of the one sacrifice of Christ, from Divine testimony about both of them. He saith; God the Son, who existed before his incarnation, bespeaketh God the Father, when he was coming into this world, to become a part of it, by uniting a holy human nature to the Divine, as David voucheth by the Spirit of God, . Sacrifice and offering thou wouldest not: the bloody atoning sacrifices of bulls and goats, the peace-offerings, and thank-offerings, , and offerings of every sort without blood, required by the law of Moses, God did neither desire, require, nor delight in as in themselves propitiatory; for he never intended them to take away sins, or perfect the worshippers: see ,22. But a body hast thou prepared me: but, the Hebrew text reads, the ears hast thou bored for me. The apostle makes use here of the Greek paraphrase, a body hast thou fitted me; as giving in proper terms the sense of the former figurative expression, discovering thereby Christ’ s enitre willingness to become God’ s servant for ever, ; and that he might be so, which he could not as God the Son, simply, the Father by his Spirit did articulate him, and formed him joint by joint a body; that is, furnished him with a human nature, so as that he might perform that piece of service which God required, offering up himself a bloody sacrifice for sin, to which he was obedient, . Thus were his ears bored, which could not be if he had not been clothed with a body.
Trapp's Commentary on Hebrews 10:5
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: Ver. 5. But a body hast thou prepared] A metaphor from mechanics, who do artificially fit one part of their work to another, and so finish the whole, κατηρτισω. God fitted his Son’ s body to be joined with the Deity, and to be an expiatory sacrifice for sin.
Ellicott's Commentary on Hebrews 10:5
(5) Wherefore.—That is, on account of this powerlessness of the sacrifices of the law. He saith.—Christ, in the prophetic word of Scripture. Though not directly mentioned here, He has been the subject of the whole context (Hebrews 9:25-28). The words which follow are a quotation from Psalms 40:6-8, and agree substantially with the LXX., except that in Hebrews 10:7 a word of some importance is omitted (see the Note there). The LXX., again, is on the whole a faithful representation of the Hebrew text: one clause only (the last in this verse) presents difficulty. Particular expressions will be noticed as they occur: the general meaning and application of the psalm must first receive attention. Like Ps. 1. and 51 (with some verses of Psalms 69), Psalms 40 is remarkable for its anticipation of the teaching of the prophets (Isaiah 1:11-17; Jeremiah 7:21; Hosea 6:6; Micah 6:6-8; et al.) on one point, the inferior worth of ceremonial observances when contrasted with moral duties. It seems probable that the psalm is David’s, as the inscription relates, and that its key-note is to be found in the words of Samuel to Saul (1 Samuel 15:22): “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying (literally, hearkening to) the voice of the Lord? Behold, to obey (literally, to hear) is better than sacrifice, and to hearken than the fat of rams.” The first part of the psalm is an expression of thanksgiving to God for deliverance from peril. David has learned the true mode of displaying gratitude, not by offerings of slain animals, but by the sacrifice of the will.
So far does the latter excel the former, so truly is the sacrifice of will in accordance with the will of God, that the value of the legal offerings is in comparison as nothing. There is in all this no real slighting of the sacrificial ritual (see Jeremiah 7:21-28), but there is a profound appreciation of the superiority of spiritual service to mere ritual observance. It can hardly be said that this quotation rests on the same principle as those of the first chapter. The psalm is certainly not Messianic, in the sense of being wholly predictive like Psalms 110, or directly typical like Psalms 2. In some respects, indeed, it resembles 2 Samuel 7 (See the Note on Hebrews 1:5.) As there, after words which are quoted in this Epistle in reference to Christ, we read of David’s son as committing iniquity and receiving punishment; so in this psalm we read, “Mine iniquities are more than the hairs of mine head.” David comes with a new perception of the true will of God, to offer Him the service in which He takes pleasure. And yet not so—for such service as he can offer is itself defective; his sins surround him yet in their results and penalties. Hence, in his understanding and his offering of himself he is a type, whilst his sinfulness and weakness render him but an imperfect type, of Him that was to come.
Adam Clarke's Commentary on Hebrews 10:5
Verse 5. When he (the Messiah) cometh into the world] Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not-it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent. A body hast thou prepared me] The quotation in this and the two following verses is taken from Psalm xl., 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are, אזנים כרית לי oznayim caritha li, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, Exodus 21:2, c.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free but if the servant shall positively say, I love my master, c., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made and that the present Hebrew text is corrupted in the word אזנים oznayim, ears, which has been written through carelessness for אז גוה az gevah, THEN A BODY. The first syllable אז, THEN, is the same in both; and the latter נים, which joined to אז, makes אזנים oznayim, might have been easily mistaken for גוה gevah, BODY; נ nun, being very like ג gimel; י yod, like ו vau; and ה he, like final ם mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root כרה carah, signifies as well to prepare as to open, bore, c.
Cambridge Bible on Hebrews 10:5
5. when he cometh into the world, he saith] The quotation is from Psalms 40:6-8. The words of the Psalmist are ideally and typologically transferred to the Son, in accordance with the universal conception of the O.T. Messianism which was prevalent among the Jews. It made no difference to their point of view that some parts of the Psalm (e.g. in Hebrews 10:12) could only have a primary and contemporary significance. The “coming into the world” is here regarded as having been long predetermined in the divine counsels; it is regarded, as Delitzsch says, “not as a point but as a line.”Sacrifice and offering thou wouldest not] “Thou carest not for slain beast or bloodless oblation.” This is in accordance with the many magnificent declarations which in the midst of legal externalism declared its nullity except as a means to better things (Isaiah 1:11; Jeremiah 6:20; Hosea 6:6; Amos 5:21; 1 Samuel 15:22, &c.but a body hast thou prepared me] This is the rendering of the LXX. In the Hebrew it is “But ears hast thou digged for me.” The text of the Hebrew does not admit of easy alteration, so that either (1) the reading of the Greek text in the LXX. must be a clerical error, e.g. ΚΑΤΗΡΤΙΣΑΣΩΜΑ for ΚΑΤΗΡΤΙΣΑΣΩΤΙΑ, or (2) the LXX. rendering must be a sort of Targum or explanation. They regarded “a body didst Thou prepare” as equivalent to “Ears didst thou dig.” The explanation is usually found in the Hebrew custom of boring a slave’s ear if he preferred to remain in servitude (Exodus 21:6; Deuteronomy 15:17), so that the “bored ear” was a symbol of willing obedience. But the Hebrew verb means “to dig” rather than “to bore,” and the true explanation seems to be “thou hast caused me to hear and obey.” So in Isaiah 48:8 we have “thine ear was not opened,” and in Isaiah 50:5, “God hath opened my ear and I was not rebellious.” Thus in the two first clauses of each parallelism in the four lines we have the sacrifices which God does not desire; and in the second clause the obedience for which He does care. “The prepared body” is “the form of a servant,” which Christ took upon Him in order to “open His ears” to the voice of God (Philippians 2:7). See Revelation 18:13, where “bodies” means “slaves.” St Paul says, “Ye are become dead to the law by the body of Christ” (Romans 7:4).
Barnes' Notes on Hebrews 10:5
Wherefore - This word shows that the apostle means to sustain what he had said by a reference to the Old Testament itself.
Whedon's Commentary on Hebrews 10:5
b. So the decisive atonement is made by Christ’s submission to the demands for Hebrews 2:5-18.5. Wherefore—In consequence of this demand for an adequate sacrifice. He—The great unnamed, yet well-known.
Sermons on Hebrews 10:5
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A Man Approved by God by Major Ian Thomas | In this sermon from the 1966 Southland-Kazakh Convention, Major Thomas emphasizes the importance of Jesus as the fulfillment of all that was written and foreshadowed in the Bible. |
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Salvation by Christ's Life by Major Ian Thomas | In this sermon, the speaker focuses on the nature of Jesus' victory and how it relates to Christian believers. He emphasizes that Jesus' victory was not based on simply avoiding si |
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(Hebrews - Part 28): The Shadow of Christ by A.W. Tozer | In this sermon, the preacher addresses the issue of boredom and dissatisfaction in life, particularly in the context of religion. He emphasizes that our time on earth is limited an |
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(Exodus) Exodus 21:1-11 by J. Vernon McGee | In this sermon, the preacher focuses on the social legislation found in chapter 21 of the Bible. He begins by discussing the importance of the master and servant relationship in th |
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The God Who Helps by D.A. Carson | This sermon emphasizes the need to trust in God's help in times of trouble, acknowledging our dependence on Him and the ongoing need for His mercy and protection. It highlights the |
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Dvd 06 - Knowing From Whence He Came by Art Katz | This sermon delves deep into the pre-incarnate life of Christ, emphasizing the importance of understanding where Jesus came from and the sacrificial love that led Him to leave the |
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An Acceptable Sacrifice by Bob Phillips | In this sermon, the preacher emphasizes the importance of recognizing and appreciating the kindness, forbearance, and patience of God. He explains that these attributes of God shou |