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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 to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of the Holy Spirit, (Heb. 6:4)
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Num. 15:30• 30But the soul that doeth ought with a high hand, whether born in the land, or a stranger, he reproacheth Jehovah; and that soul shall be cut off from among his people. (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 to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of the Holy Spirit,
 5and have tasted the good word of God, and the works of power of the age to come,
 6and have fallen away, crucifying for themselves as they do the Son of God, and making a show of him. (Heb. 6:4‑6)
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Lev. 4:2,13• 2Speak unto the children of Israel, saying, If a soul shall sin through inadvertence against any of the commandments of Jehovah in things that ought not to be done, and do any of them;
 13And if the whole assembly of Israel sin inadvertently, and the thing be hid from the eyes of the congregation, and they do somewhat against any of all the commandments of Jehovah in things which should not be done, and are guilty; (Lev. 4:2,13)
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Num. 15:28‑31• 28And the priest shall make atonement for the soul that hath done inadvertently, when he sinneth by inadvertence before Jehovah, to make atonement for him; and it shall be forgiven him.
 29For him that is born in the land among the children of Israel, and for the stranger that sojourneth among them--there shall be one law for you, for him who doeth anything through inadvertence.
 30But the soul that doeth ought with a high hand, whether born in the land, or a stranger, he reproacheth Jehovah; and that soul shall be cut off from among his people.
 31For he hath despised the word of Jehovah, and hath broken his commandment: that soul shall surely be cut off; his iniquity is upon him. (Num. 15:28‑31)
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Deut. 17:12• 12And the man that shall act presumptuously, and not hearken unto the priest that standeth to serve there before Jehovah thy God, or unto the judge, that man shall die; and thou shalt put away evil from Israel. (Deut. 17:12)
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Psa. 19:12‑13• 12Who understandeth his errors? Purify me from secret faults.
 13Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be perfect, and I shall be innocent from great transgression. (Psa. 19:12‑13)
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Dan. 5:22‑23• 22And thou, Belshazzar, his son, hast not humbled thy heart, although thou knewest all this;
 23but hast lifted up thyself against the Lord of the heavens; and they have brought the vessels of his house before thee, and thou and thy nobles, thy wives and thy concubines, have drunk wine in them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: (Dan. 5:22‑23)
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Matt. 12:31‑32,43‑45• 31For 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.
 32And 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.
 43But when the unclean spirit has gone out of the man, he goes through dry places, seeking rest, and does not find it.
 44Then he says, I will return to my house whence I came out; and having come, he finds it unoccupied, swept, and adorned.
 45Then 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. (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 remains. (John 9:41)
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1 Tim. 1:13• 13who before was a blasphemer and persecutor, and an insolent overbearing man: but mercy was shewn 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, again entangled, they are subdued by these, their last state is worse than the first.
 21For it were better for them not to have known the way of righteousness, than having known it to turn back from the holy commandment delivered to them.
 22But that word of the true proverb has happened to them: The dog has turned back to his own vomit; and, The washed sow to her rolling in mud. (2 Peter 2:20‑22)
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1 John 5:16• 16If any one see his brother sinning a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death. There is a sin to death: I do not say of that that he should make a request. (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, blessed 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 hates me hates also my Father.
 24If I had not done among them the works which no other one has done, they had not had sin; but now they have 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 to them that perish, because they have not received the love of the truth that they might be saved. (2 Thess. 2:10)
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James 4:17• 17To him therefore who knows how to do good, and does it not, to him it is sin. (James 4:17)
there.
Heb. 10:3‑10• 3But in these there is a calling to mind of sins yearly.
 4For blood of bulls and goats is incapable of taking away sins.
 5Wherefore coming into the world he says, Sacrifice and offering thou willedst not; but thou hast prepared me a body.
 6Thou tookest no pleasure in burnt-offerings and sacrifices for sin.
 7Then I said, Lo, I come (in the roll of the book it is written of me) to do, O God, thy will.
 8Above, saying Sacrifices and offerings and burnt-offerings and sacrifices for sin thou willedst not, neither tookest pleasure in (which are offered according to the law);
 9then he said, Lo, I come to do thy will. He takes 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.