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Hebrews 10:6

Hebrews 10:6 in Multiple Translations

In burnt offerings and sin offerings You took no delight.

In burnt offerings and sacrifices for sin thou hast had no pleasure.

In whole burnt offerings and sacrifices for sin thou hadst no pleasure:

You had no joy in burned offerings or in offerings for sin.

Burnt offerings and sacrifices for sin gave you no pleasure.

In burnt offerings, and sinne offrings thou hast had no pleasure.

in burnt-offerings, and concerning sin-offerings, Thou didst not delight,

You had no pleasure in whole burnt offerings and sacrifices for sin.

In burnt-offerings and sacrifices for sin thou hast had no pleasure.

Holocausts for sin did not please thee.

Animals that are completely burned up as sacrifices have not pleased you, and other sacrifices that atone for those who have sinned have not pleased you.

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Berean Amplified Bible — Hebrews 10:6

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Hebrews 10:6 Interlinear (Deep Study)

BIB
GRK ολοκαυτωματα και περι αμαρτιας ουκ ευδοκησας
ολοκαυτωματα holokautōma G3646 burnt offering Noun-APN
και kai G2532 and Conj
περι peri G4012 about Prep
αμαρτιας hamartia G266 sin Noun-GSF
ουκ ou G3756 no Particle-N
ευδοκησας eudokeō G2106 to delight Verb-AAI-2S
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Greek Word Reference — Hebrews 10:6

ολοκαυτωματα holokautōma G3646 "burnt offering" Noun-APN
A wholly-consumed sacrifice, where an offering is completely burned, is described in Mark 12:33 and Hebrews 10:6. This type of sacrifice is also mentioned in the Old Testament, such as in Leviticus. It represents a complete surrender to God.
Definition: ὁλοκαύτωμα, -τος, τό (ὅλος, καίω), [in LXX chiefly for עֹלָה ;] a whole burnt offering: Mrk.12:33, Heb.10:6, 8" (LXX) (of. Kennedy, Sources, 113 f.).† SYN.: see: θυσία (AS)
Usage: Occurs in 3 NT verses. KJV: (whole) burnt offering See also: Hebrews 10:6; Hebrews 10:8; Mark 12:33.
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.
περι peri G4012 "about" Prep
The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.
Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)
Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.
αμαρτιας hamartia G266 "sin" Noun-GSF
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.
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.
ευδοκησας eudokeō G2106 "to delight" Verb-AAI-2S
To delight means to think well of something or someone, like God's pleasure in Luke 12:32 and Romans 15:26-27.
Definition: εὐ-δοκέω, -ῶ (on the derivation, see EL, § 28, 6) [in LXX chiefly for רָצָה, also for אָבָה, חָפֵץ, etc. ;] __1. with inf. (Polyb., al.), to be well pleased, to think it good, to give consent (so frequently in π. in legal docu­ments; Milligan, Th., 22 f.): Luk.12:32, Rom.15:26-27, 1Co.1:21, Gal.1:15, Col.1:19, R, mg. (ICC, in l, but see infr.), 1Th.2:8 3:1; μᾶλλον εὐ., 2Co.5:8; with accusative and inf. (Polyb., i, 8, 4), Col, l.with, R, txt. (Lft., in l). __2. to be well pleased or take pleasure with or in a person or thing; __(a) with dative (Polyb., al.; 1Ma.1:43, I Est.4:39): 2Th.2:12; __(b) as frequently in LXX, __α with accusative: Mat.12:13, Heb.10:5, 8" (LXX) ; __β before ἐν (cf. Heb. בּ רָצָה, Psa.149:4): Mat.3:17 17:5, Mrk.1:11, Luk.3:22 (on the tense, see M, Pr., 134 f.; DCG, i,308 b), 1Co.10:5, 2Co.12:10, Heb.10:38" (LXX) ; __(with) before εἰς: 2Pe.1:17. (cf. συν-ευδοκέω, and see Cremer, 213 f.; Field, Notes, 48 f.; DCG, i, 355a.)† (AS)
Usage: Occurs in 21 NT verses. KJV: think good, (be well) please(-d), be the good (have, take) pleasure, be willing See also: 1 Corinthians 1:21; Hebrews 10:6; Hebrews 10:8.

Study Notes — Hebrews 10:6

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 Malachi 1:10 “Oh, that one of you would shut the temple doors, so that you would no longer kindle useless fires on My altar! I take no pleasure in you,” says the LORD of Hosts, “and I will accept no offering from your hands.
2 Matthew 3:17 And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!”
3 Psalms 147:11 The LORD is pleased with those who fear Him, who hope in His loving devotion.
4 Philippians 4:18 I have all I need and more, now that I have received your gifts from Epaphroditus. They are a fragrant offering, an acceptable sacrifice, well-pleasing to God.
5 Leviticus 1:1–6 Then the LORD called to Moses and spoke to him from the Tent of Meeting, saying, “Speak to the Israelites and tell them: When any of you brings an offering to the LORD, you may bring as your offering an animal from the herd or the flock. If one’s offering is a burnt offering from the herd, he is to present an unblemished male. He must bring it to the entrance to the Tent of Meeting for its acceptance before the LORD. He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him. And he shall slaughter the young bull before the LORD, and Aaron’s sons the priests are to present the blood and sprinkle it on all sides of the altar at the entrance to the Tent of Meeting. Next, he is to skin the burnt offering and cut it into pieces.
6 Ephesians 5:2 and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.
7 Hebrews 10:4 because it is impossible for the blood of bulls and goats to take away sins.

Hebrews 10:6 Summary

[Hebrews 10:6 tells us that God did not take delight in the burnt offerings and sin offerings of the Old Testament, because they could not truly atone for sin, as stated in Hebrews 10:4. This means that while God commanded these offerings, they were not His ultimate desire. Instead, God desires obedience and a willing heart, as seen in 1 Samuel 15:22. This verse helps us understand that our actions and rituals are not enough to please God, but rather it is our obedience and willingness to follow Him that truly matters.]

Frequently Asked Questions

What does it mean that God took no delight in burnt offerings and sin offerings?

This means that while God commanded these offerings in the Old Testament, such as in Leviticus 1:1-7:7, they were not His ultimate desire, as seen in Hebrews 10:6, because they could not truly atone for sin, as stated in Hebrews 10:4.

Does this verse mean that the sacrifices in the Old Testament were pointless?

No, the sacrifices were not pointless, but they were temporary and pointed to the ultimate sacrifice of Jesus Christ, as seen in Hebrews 10:5, where Christ says a body was prepared for Him to fulfill God's will.

How does this verse relate to our worship today?

This verse reminds us that God is more concerned with our hearts and obedience than with external rituals, as seen in 1 Samuel 15:22, where Samuel says that obedience is better than sacrifice.

What is the significance of God not delighting in burnt offerings and sin offerings?

The significance is that it highlights the insufficiency of these offerings to truly atone for sin, and points to the need for a better sacrifice, which is Jesus Christ, as seen in Hebrews 10:10, where it says we have been sanctified through the offering of the body of Jesus Christ once for all.

Reflection Questions

  1. What does it mean to you that God values obedience over external rituals, and how can you apply this to your daily life?
  2. In what ways do you try to please God through external actions, and how can you shift your focus to pleasing Him through obedience and a willing heart?
  3. How does the fact that God did not delight in burnt offerings and sin offerings impact your understanding of the sacrifice of Jesus Christ, and what does it mean for your faith?
  4. What are some ways you can prioritize obedience to God's will in your life, and what role does sacrifice and surrender play in that obedience?

Gill's Exposition on Hebrews 10:6

In burnt offerings and sacrifices for sin,.... Which were the principal kinds of offerings under the law: thou hast had no pleasure; not only in comparison of moral duties, or spiritual sacrifices,

Jamieson-Fausset-Brown on Hebrews 10:6

In burnt offerings and sacrifices for sin thou hast had no pleasure.

Matthew Poole's Commentary on Hebrews 10:6

Two other sorts of sacrifices are added to the former, as whole burnt-offerings, which were all devoured by fire on God’ s altar, and no part of them came to the priests, ,9,10,13,14,17; and peace-offerings, which were not totally consumed, but part of them was the priests’ portion, ,28. These four sorts of sacrifices comprehend all the Aaronical offerings for expiation. God did not require or desire any of these for themselves, or for the perfecting of sinners; he did not as to such an end approve them, or take any pleasure in them.

Trapp's Commentary on Hebrews 10:6

6 In burnt offerings and sacrifices for sin thou hast had no pleasure. Ver. 6. Thou hast had no pleasure] viz. As in the principal service and satisfaction for sin.

Ellicott's Commentary on Hebrews 10:6

(6) Burnt offerings.—Better, whole burnt offerings. These (which were the symbol of complete consecration) are not mentioned in this Epistle, except in this verse and Hebrews 10:8. Thou hast had no pleasure.—Better (for conformity with the preceding clauses), Thou hadst no pleasure.

Adam Clarke's Commentary on Hebrews 10:6

Verse 6. Thou hast had no pleasure.] Thou couldst never be pleased with the victims under the law; thou couldst never consider them as atonements for sin; as they could never satisfy thy justice, nor make thy law honourable.

Cambridge Bible on Hebrews 10:6

6. burnt offerings] Lit., “Holocausts.” The word occurs here alone in the N.T. These “whole burnt offerings” typified absolute self-dedication; but the holocaust without the self-sacrifice was valueless.

Barnes' Notes on Hebrews 10:6

In burnt-offerings and sacrifices for sin thou hast had no pleasure - This is not quoted literally from the Psalm, but the sense is retained.

Sermons on Hebrews 10:6

SermonDescription
Milton Green (Fury of Fire) 03 - Shrinking Back to Destruction by Milton Green In this sermon, the speaker emphasizes the importance of receiving revelation from the Word of God and being willing to let go of old traditions or wrong teachings. The speaker urg
Harry Deutchman Pressures of Christianity 05 Pressure of Chastisement by Harry Deutchman In this sermon, the speaker shares a touching story about a family who experienced the joys and fruits of their life in Jesus Christ. The speaker emphasizes the importance of being
Joshua Daniel The Offering Up of the Body of Jesus by Joshua Daniel This sermon delves into the significance of altars, emphasizing the offerings we bring to God, the true value of sacrifices, and the ultimate sacrifice of Jesus on the cross. It hi
G.W. North Gospel of John (Study 4 of 24, Chap 1 Cont) by G.W. North In this sermon, the preacher emphasizes the importance of understanding the true nature of God the Father. He explains that Jesus, as the only begotten Son, came from the bosom of
David Wilkerson One Path to the Throne by David Wilkerson David Wilkerson emphasizes that the only path to a heavenly life is through becoming a living sacrifice to God, as illustrated by Paul's experiences of suffering and contentment. H
Bill McLeod Beware of Dogs by Bill McLeod In this sermon, the speaker shares personal anecdotes to emphasize the importance of not remaining silent about one's faith. He recounts a plane journey where he noticed people wea
David Ravenhill Cleanse the Temple by David Ravenhill This sermon is about the importance of revival and returning to God with a genuine heart. It emphasizes the need for cleansing, consecration, and dealing with idolatry in the house

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