Hebrews Chapter 10 verse 26 Holy Bible

ASV Hebrews 10:26

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins,
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BBE Hebrews 10:26

For if we do evil on purpose after we have had the knowledge of what is true, there is no more offering for sins,
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DARBY Hebrews 10:26

For where we sin wilfully after receiving the knowledge of the truth, there no longer remains any sacrifice for sins,
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KJV Hebrews 10:26

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
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WBT Hebrews 10:26


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WEB Hebrews 10:26

For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,
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YLT Hebrews 10:26

For we -- willfully sinning after the receiving the full knowledge of the truth -- no more for sins doth there remain a sacrifice,
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Pulpit Commentary

Pulpit CommentaryVerses 26-32. - Solemn warning as to the fearful consequences of apostasy. Verses 26, 27. - For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful looking for (ἐκδοχὴ, used here only; but ἐκδέχομαι is frequent in the New Testament in sense of "expect;" e.g. supra, ver. 13. Hence there seems no good ground for disputing, with Afford, the usual rendering, "expectation") of judgment, and fiery indignation (πυρός ζῆλος), which shall devour the adversaries. The warning passage thus begun closely resembles the former interposed one, Hebrews 6:4-9. Both have been similarly misapplied (see notes on Hebrews 6:4-9); but both have the same real meaning, which is further confirmed by comparing them together. The purport of both is the hopelessness of a state of apostasy from the faith after full knowledge and full enjoyment of privilege; both are led up to by cautions against remissness, of which the final issue might be such apostasy; both are followed by the expression of a confident hope, founded on past faithfulness, that no such apostasy will really follow. The state contemplated is here expressed by ἐκουσίως ἁμαρτανόντων, a phrase which in itself might at first sight seem to support one of the erroneous views of the drift of the passage, viz. that all willful sin after baptism or grace received is unpardonable. But it is first to be observed that the participle ἁμαρτανόντων is not aorist, but present, expressing a persistent habit; also that the whole context is sufficient to denote the kind of sin intended. For (1) the preceding verses have pointed to laxity of allegiance to Christ, which might have further consequences; (2) the illustration of what is meant, adduced in ver. 28 from the Mosaic Law, is (as will appear under that verse) a case of entire apostasy - a sin not to be atoned for by any sacrifice, but visited by "cutting off;" (3) the description in ver. 29 of the sin intended implies total repudiation of Christ. Observe, on ἀκουσίως σίως, the contrast to ἁμαρτάνειν (Leviticus 4:2, 27; Leviticus 5:15, al.), expressive of sins of ignorance or infirmity. Not such sins, but deliberate sin with a high hand, is here intended; and further, for the reasons above given, one of this nature so heinous as to be beyond the reach of sacrifice. From all such considerations it appears that ἐκουσίως ἁμαρτανόντων here expresses the same idea as παραπεσόντας (Hebrews 6:6) and ἀποστῆναι ἀπὸ Θεοῦ ζῶντος (Hebrews 3:12), viz. final obdurate defection from the faith. Further, the previous conditions for the possibility of arriving at such a hopeless state, set forth more at length in vers. 4, 5 of Hebrews 6, are here shortly expressed by μετὰ τὸ μαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, which is to be interpreted in the light of the other passage (see note thereon). The consequences of such falling away are differently stated in the two passages. In Hebrews 6, it was the impossibility of renewal unto repentance; here it is the absence of any further atoning sacrifice; and this in keeping with what has been now proved of the sacrifice of Christ having superseded all others and been "once for all." The drift is that, if this is deliberately rejected after full knowledge of it, no ether is left to have recourse to. Then the immediate mention of "judgment" is in keeping also with the conclusion of Hebrews 9. (see note on Hebrews 9:27), and is immediately suggested here by τὴν ἡμέραν of ver. 25. The fire in which that day is to be revealed is a prominent figure both in the Old Testament and the New; regarded as both an assaying and a consuming fire (cf. especially 1 Corinthians 3:13-16). The expression, πυρὸς ζῆλος ("zeal, or indignation, of fire"), not only expresses the vehemence of the flame, but also implies the idea of the fire itself being instinct with the Divine wrath or jealousy (as ζῆλος, equivalent to קִגְאָה, is usually translated when attributed to God), of which it is the symbol (cf. Psalm 79:5, Ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλος μου: Ezekiel 38:19, Ὁ ζῆλος μου ἐν πυρὶ τῆς ὀργῆς μου: Zephaniah 1:18, Ἐν πυρὶ ζῆλου αὐτοῦ: and infra, Hebrews 12:29, "Our God is a consuming fire"). (For ἐσθίειν μέλλοντος τοὺς ὑπεναντίους, cf. Isaiah 26:11, Ζῆλος λήψεται  λαὸν ἀπαίδευτον καὶ νῦν πῦρ τοὺς ὑπεναντίους ἔδεται).

Ellicott's Commentary

Ellicott's Commentary for English Readers(26) For.--The connecting links are the thought of the consequences to which such sinful neglect (Hebrews 10:25) may lead, and the awful revelation of judgment which the final day will bring. Even more clearly than in Hebrews 6:4-6 the state described is one of wilful and continued sin, which is the result and the expression of apostasy from Christ. It is not, "If we fall under temptation and commit sin;" but, "If we are sinning wilfully." The descriptive words are few as compared with those of the former passage, but they teach the same lesson. Not merely the "knowledge" but the "full knowledge" (Romans 1:28) of the truth has been received by those to whom the writer here makes reference; they have been "sanctified in the blood of the covenant" (Hebrews 10:29). For such "there remaineth no longer a sacrifice for sins:" that offering of Jesus which they deliberately reject has abolished all the earlier sacrifices. The observances and ceremonies of Judaism, which had been full of meaning whilst they pointed to Him that was to come, have lost all their virtue through His coming. Nay more: for such sin as this, the sin of knowing and wilful rejection of the only Sin offering, God has provided no other sacrifice. In its general significance this passage does not differ from Hebrews 6:4-6. (See the Notes.)