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Hebrews 10

Heb. 10:26 KJV (With Strong’s)

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26
For
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
if
hamartano (Greek #264)
properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin
KJV usage: for your faults, offend, sin, trespass.
Pronounce: ham-ar-tan'-o
Origin: perhaps from 1 (as a negative particle) and the base of 3313
f we
hemon (Greek #2257)
of (or from) us
KJV usage: our (company), us, we.
Pronounce: hay-mone'
Origin: genitive case plural of 1473
sin
hamartano (Greek #264)
properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin
KJV usage: for your faults, offend, sin, trespass.
Pronounce: ham-ar-tan'-o
Origin: perhaps from 1 (as a negative particle) and the base of 3313
wilfully
hekousios (Greek #1596)
voluntarily
KJV usage: wilfully, willingly.
Pronounce: hek-oo-see'-ose
Origin: adverb from the same as 1595
after
meta (Greek #3326)
properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between 575 or 1537 and 1519 or 4314; less intimate than 1722 and less close than 4862)
KJV usage: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out). Often used in composition, in substantially the same relations of participation or proximity, and transfer or sequence.
Pronounce: met-ah'
Origin: a primary preposition (often used adverbially)
that we have received
lambano (Greek #2983)
to take (in very many applications, literally and figuratively (properly objective or active, to get hold of; whereas 1209 is rather subjective or passive, to have offered to one; while 138 is more violent, to seize or remove))
KJV usage: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up).
Pronounce: lam-ban'-o
Origin: a prolonged form of a primary verb, which is use only as an alternate in certain tenses
the knowledge
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
epignosis (Greek #1922)
recognition, i.e. (by implication) full discernment, acknowledgement
KJV usage: (ac-)knowledge(-ing, - ment).
Pronounce: ep-ig'-no-sis
Origin: from 1921
of the truth
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
aletheia (Greek #225)
truth
KJV usage: true, X truly, truth, verity.
Pronounce: al-ay'-thi-a
Origin: from 227
, there remaineth
apoleipo (Greek #620)
to leave behind (passively, remain); by implication, to forsake
KJV usage: leave, remain.
Pronounce: ap-ol-ipe'-o
Origin: from 575 and 3007
no more
ouketi (Greek #3765)
not yet, no longer
KJV usage: after that (not), (not) any more, henceforth (hereafter) not, no longer (more), not as yet (now), now no more (not), yet (not).
Pronounce: ook-et'-ee
Origin: οὐκ ἔτι (ook et'-ee) from 3756 and 2089
sacrifice
thusia (Greek #2378)
sacrifice (the act or the victim, literally or figuratively)
KJV usage: sacrifice .
Pronounce: thoo-see'-ah
Origin: from 2380
for
peri (Greek #4012)
properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period)
KJV usage: (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. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).
Pronounce: per-ee'
Origin: from the base of 4008
sins
hamartia (Greek #266)
a sin (properly abstract)
KJV usage: offence, sin(-ful).
Pronounce: ham-ar-tee'-ah
Origin: from 264
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ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
f
Heb. 6:4• 4For [it is] impossible to renew again unto repentance those that were once enlightened (Heb. 6:4)
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Num. 15:30•  (Num. 15:30)

More on:

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Sacrifice,
Sin,
Truth

Cross References

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Ministry on This Verse

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if.
Heb. 6:4‑6• 4For [it is] impossible to renew again unto repentance those that were once enlightened
 5and tasted of the heavenly gift, and were made partakers of the Holy Spirit and tasted God's good word, and powers of an age to come,
 6and have fallen away, while for themselves crucifying and making a show of the Son of God. (Heb. 6:4‑6)
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Lev. 4:2,13•  (Lev. 4:2,13)
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Num. 15:28‑31•  (Num. 15:28‑31)
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Deut. 17:12•  (Deut. 17:12)
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Psa. 19:12‑13•  (Psa. 19:12‑13)
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Dan. 5:22‑23•  (Dan. 5:22‑23)
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Matt. 12:31‑32,43‑45• 31{i}For this reason I say unto you, Every sin and injurious speaking shall be forgiven to men, but speaking injuriously of the Spirit shall not be forgiven to men.{/i}
 32{i}And whosoever shall have spoken a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the coming [one].{/i}
 43{i}But when the unclean spirit has gone out of the man, he goes through dry places, seeking rest, and does not find [it].{/i}
 44{i}Then he says, I will return to my house whence I came out; and having come, he finds [it] unoccupied, swept, and adorned.{/i}
 45{i}Then he goes and takes with himself seven other spirits worse than himself, and entering in, they dwell there; and the last condition of that man becomes worse than the first. Thus shall it be to this wicked generation also.{/i} (Matt. 12:31‑32,43‑45)
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John 9:41• 41Jesus said to them, If ye were blind, ye would not have sin; but now ye say, We see, your sin remaineth. (John 9:41)
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1 Tim. 1:13• 13though before I was a blasphemer and persecutor and doer of outrage. But I had mercy shown me because I did [it] ignorantly in unbelief; (1 Tim. 1:13)
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2 Peter 2:20‑22• 20For if after having escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, but again entangled and worsted thereby, the last for them is become worse than the first.
 21For it were better for them not to have known well the way of righteousness than knowing well to have turned back from the holy commandment delivered to them.
 22[But] there hath happened to them the [saying] of the true proverb, A dog returned to his own vomit, and A sow washed into rolling in mire. (2 Peter 2:20‑22)
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1 John 5:16• 16If anyone see his brother sinning a sin not unto death, he shall ask, and he will give him life for those that sin not unto death. There is sin unto death: I do not say that he should request for it. (1 John 5:16)
after.
Luke 12:47• 47But that bondman who knew his own lord's will, and had not prepared [himself], nor done his will, shall be beaten with many [stripes]. (Luke 12:47)
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John 13:17• 17If ye know these things, happy are ye if ye do them. (John 13:17)
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John 15:22‑24• 22If I had not come and spoken to them, they had not had sin; but now they have no excuse for their sin.
 23He that hateth me hateth my Father also.
 24If I did not among them the works which no other did, they had not had sin; but now have they both seen and hated both me and my Father. (John 15:22‑24)
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2 Thess. 2:10• 10and in all deceit of unrighteousness for those that perish, because they received not the love of the truth that they might be saved. (2 Thess. 2:10)
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James 4:17• 17To one therefore knowing to do a comely [thing], and not doing [it], it is a sin to him. (James 4:17)
there.
Heb. 10:3‑10• 3But in these [is] a calling to mind of sins yearly.
 4For blood of bulls and goats [is] incapable of taking away sins.
 5Wherefore entering into the world he saith, Sacrifice and offering thou willedst not, but a body thou preparedst for me:
 6in whole burnt-offerings and [sacrifices] for sin thou hadst no pleasure.
 7Then I said, Lo, I am come (in the book-roll it is written of me) to do thy will, O God.
 8Above saying, Sacrifice and offering and whole burnt-offerings and sacrifices for sin thou willedst not nor hadst pleasure in (the which are offered according to the law),
 9then he hath said, Lo, I am come to do thy will. He taketh away the first that he may establish the second;
 10by which will we have been sanctified through the offering of the body of Jesus Christ once for all. (Heb. 10:3‑10)
• To abandon Him or His work is fatal; and that is the question in both warnings, not personal failure, or practical inconsistency within or without, however grievous and inexcusable, but apostacy from the power of the Spirit (“Hebrews 10:26-31” by W. Kelly)
• The apostate is as self-complacent as haughty toward Christ, and hates the truth the more because he once professed it. The tried and shaken believer condemns himself unsparingly and desires above all things fidelity to Christ. Confidence in His grace through a fuller sense of His work in judgment of sinful flesh (Rom. 8:1-4), not remission of sins only, is the great remedy so little appreciated generally, as well as His advocacy in case of special failure (1 John 2:1-2). (“Hebrews 10:26-31” by W. Kelly)
• "sinning" in Heb. 10:26 is the present participle and does not relate to an act or acts of evil (as in the last text referred to), but to the habitual or continuous habit of the person. (“Hebrews 10:26-31” by W. Kelly)
• It supposes souls not born of God; which is in no way inconsistent with "we" or with having received objective knowledge, however accurate, full, or certain. On the contrary, both here and in 2 Peter 2:20, this is expressly allowed to be within the range of flesh's capacity (“Hebrews 10:26-31” by W. Kelly)
• Verse 26 is connected with the preceding paragraph (vss. 23-25), the last words of which suggest the warning of verse 26; which is founded, moreover, on the doctrine of these two chapters (ch. 9-10), with regard to the sacrifice. (“Hebrews 10” by J.N. Darby)
• The case, then, here supposed is the renunciation of the confession of Christ, deliberately preferring-after having known the truth-to walk according to one’s own will in sin. (“Hebrews 10” by J.N. Darby)
• The former system had evidently lost its power for him, and the true one he had abandoned. This is the reason why it is said, “Having received the knowledge of the truth.” (“Hebrews 10” by J.N. Darby)
• The willful sin is apostatizing from the Christian faith. The apostle is not speaking of a backslider who may go back into the world, like Demas, of whom we read in another epistle. Such an one can be recovered. (“The Path and Its Dangers: Hebrews 10:23-29” by H. Smith)

J. N. Darby Translation

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26
For where we sin wilfully after receiving the knowledgea of the truth, there no longer remains any sacrifice for sins,

JND Translation Notes

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a
Clear personal knowledge (epignosis), Matt. 11.27.

W. Kelly Translation

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26
For if we sina wilfully after receiving the full knowledge of the truth, there no longerb remaineth a sacrifice for sins,

WK Translation Notes

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a
The reader should observe that "sinning" in verse 26 is the present participle and does not relate to an act or acts of evil (as in {vi 30552-30553}{/vi}), but to the habitual or continuous habit of the person. And this is strongly pointed out in a Greek Scholiast which supposes it refers to souls not born of God; which is in no way inconsistent with "we" or with having received objective knowledge, however accurate, full, or certain. On the contrary, both here and in {vi 30521}{/vi}, this is expressly allowed to be within the range of flesh’s capacity.
b
It is evident that "no more sacrifice," and "no longer a sacrifice," are rather differences of expression than of idea. Either of them fairly represents the phrase. "No other," seems to be a needless change, though probably intended to convey substantially the same thought. It is the sin of apostasy from Christ and His sacrifice which is here warned against.