ManyBibles

Hebreo 10

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1For the law, having a shadow of the coming good things, not the very image of the things, can never make perfect those who draw near by the same sacrifices which they offer continually year by year. 2Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3But in those sacrifices there is a reminder of sins year by year. 4For it is impossible for the blood of bulls and goats to take away sins. 5Therefore, when he comes into the world, he says: "Sacrifice and offering you did not desire, but a body you prepared for me; 6in whole burnt offerings and offerings for sin you took no pleasure. 7Then I said, 'Look, I have come—in the scroll of the book it is written of me—to do your will, O God.' 8After saying above, "Sacrifices and offerings and whole burnt offerings and offerings for sin you did not desire, nor did you take pleasure in them"—those which are offered according to the law— 9then he has said, "Look, I have come to do your will." He takes away the first to establish the second. 10By that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11And every priest stands day by day ministering and offering often the same sacrifices, which can never take away sins. 12But this one, after he had offered one sacrifice for sins for all time, sat down at the right hand of God, 13waiting from that time until his enemies are made a footstool for his feet. 14For by one offering he has perfected for all time those who are being sanctified. 15And the Holy Spirit also testifies to us; for after saying: 16"This is the covenant that I will make with them after those days, says the Lord: I will put my laws on their hearts, and write them on their minds," 17he then adds: "And their sins and their lawless deeds I will remember no more." 18Now where there is forgiveness of these, there is no longer any offering for sin. 19Therefore, brothers, having boldness for the entrance into the holy places by the blood of Jesus, 20by a new and living way which he dedicated for us through the curtain, that is, his flesh, 21and having a great priest over the house of God, 22let us draw near with a true heart in full assurance of faith, our hearts having been sprinkled from an evil conscience and our body having been washed with pure water. 23Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24And let us consider how to provoke one another to love and good works, 25not forsaking our own assembling together, as is the custom of some, but encouraging one another, and so much the more as you see the Day drawing near. 26For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27but a certain fearful expectation of judgment, and a fury of fire that is about to consume the adversaries. 28Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 29How much worse punishment do you think the one will deserve who has trampled underfoot the Son of God, and has regarded as common the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? 30For we know the one who said, "Vengeance belongs to me, I will repay," says the Lord. And again, "The Lord will judge his people." 31It is a fearful thing to fall into the hands of the living God. 32But remember the former days, in which, after you were enlightened, you endured a great struggle of sufferings, 33this on the one hand, being made a spectacle by both reproaches and afflictions, and this on the other, becoming partners with those so treated. 34For you both sympathized with the prisoners and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better and an abiding possession. 35Therefore do not throw away your boldness, which has a great reward. 36For you have need of endurance, so that when you have done the will of God, you may receive the promise. 37For in a very, very little while, the coming one will come and will not delay. 38But my righteous one will live by faith; and if he shrinks back, my soul has no pleasure in him. 39But we are not of those shrinking back to destruction, but of those who have faith to the preservation of the soul.

Ginawa ng AI, hindi salin ng tao. Basahin ang Hebreo 10 sa Bagong Bibliya ng Konsenso →

Kung saan nagkakasundo ang mga tradisyon

Universally across all traditions, it is affirmed that the Old Testament sacrificial system served as a mere shadow that could not effectively expiate sin or perfect the worshiper. It is broadly held that the command not to forsake the assembly establishes a binding moral duty for believers to gather physically for corporate worship, and it is broadly agreed that the reference to bodies washed with pure water signifies the physical ordinance of water baptism. Several traditions emphasize that… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • The reference to having bodies 'washed with pure water' signifies the physical ordinance or sacrament of water baptism. (6 affirm)
  • The command not to forsake the assembly establishes a binding moral duty for believers to gather physically for corporate worship. (10 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • The Old Law represents a shadow, the New Covenant an image or intermediate reality, and the future heavenly state the ultimate reality.

    catholic: AFFIRM; oriental-orthodox: DENY

  • The abrogation of the first covenant to establish the second invalidates the Old Testament as a source of authority for New Covenant worship practices.

    reformed: QUALIFY; anabaptist: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • The 'once for all' finality of Christ's sacrifice precludes the Eucharist or Lord's Supper from functioning as a propitiatory sacrifice for sins.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM

  • The Eucharist represents a participation in, or an objective memorial making present, Christ's single, unrepeatable sacrifice.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; baptist: QUALIFY

  • Christ's single sacrifice guarantees the final preservation and eternal security of the elect.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The exhortation to have a sprinkled heart and washed body dictates strict spiritual and physical preparation for receiving the Eucharist.

    orthodox: DENY; oriental-orthodox: AFFIRM; baptist: QUALIFY

  • A genuinely regenerate and sanctified believer can commit willful apostasy and ultimately forfeit their salvation.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • Those who commit the willful sin of apostasy possessed only an outward profession of faith or common grace, having never possessed genuine saving faith.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

The author argues that the Levitical sacrifices, repeated annually, were mere shadows unable to perfect the worshipers or cleanse their consciences. Quoting Psalm 40, the text shows that God desired the obedient offering of Christ's body rather than animal sacrifices. By fulfilling God's will, Christ establishes the new covenant and offers a single, definitive sacrifice that takes away sins and perfects the sanctified forever. Because access to the holy place is now opened through Christ's flesh, the author exhorts the community to approach God with cleansed hearts and bodies, to hold fast to their confession, and to gather together in love. Finally, a stark warning is issued against willful apostasy, reminding believers of the severe judgment for those who profane the new covenant, while encouraging them to recall their past endurance and to persevere in faith until the coming reward. Reception: Catholic exegesis of Hebrews 10 focuses intensely on the relationship between Christ's 'once for all' (ephapax) sacrifice and the Church's sacramental life, alongside the theology of Baptism and post-baptismal sin. Drawing on both Latin and Eastern traditions, the description of the Law as a 'shadow' (v. 1) is treated typologically. Thomas Aquinas maps a threefold progression: the Old Law is the shadow, the New Covenant provides the 'image' (the grace of the sacraments), and the age to come brings the reality itself. Verses 10 and 14, declaring that Christ has offered one sacrifice for sins forever, are foundational for the Catholic understanding of the Mass and the Divine Liturgy. The Council of Trent affirms this chapter's teaching that Christ's bloody sacrifice on Calvary is unique, infinite in merit, and unrepeatable. To harmonize this with the daily offering of the Eucharist, the tradition turns to Eastern Fathers like John Chrysostom, who explains that the Eucharistic liturgy does not add to or repeat Calvary; rather, it is the 'anamnesis' (memorial) of that one sacrifice, making it objectively present. The Church does not offer a new sacrifice, but re-presents the one eternal sacrifice. The exhortation to draw near with bodies 'washed with pure water' (v. 22), as well as the reminder of former days when they were 'enlightened' (v. 32), are universally understood as referring to Baptism. A characteristic emphasis of the Eastern Catholic churches is preserving this terminology vividly, commonly referring to Baptism as Holy Illumination (photismos). The severe warning against sinning willfully after receiving the truth (vv. 26-29) was the subject of early canonical disputes. Rigorist sects like the Novatians invoked these verses to deny absolution to those who fell into grave sin. Mainstream tradition, articulated by Ambrose of Milan, clarified that the phrase 'no more sacrifice for sins' forbids a second Baptism—since Baptism entails the primary application of Christ's death—but does not preclude the sacrament of Penance for post-baptismal sin. The Council of Trent also invoked these verses to underscore that justification can be lost through grave sin, rejecting the doctrine of absolute eternal security.

Eastern Orthodox

The author of Hebrews contrasts the repetitive, ineffective animal sacrifices of the Levitical law with the single, decisive sacrifice of Jesus Christ. Relying on a quotation from Psalm 40, the text argues that God desired obedience and the offering of Christ's incarnate body over animal blood. Because this one offering permanently secures access to God, believers are exhorted to enter the holy place with boldness, hold fast to their confession, and actively participate in communal worship. The chapter concludes with a severe warning that willful sin after receiving the truth leads to terrifying judgment, urging the audience to endure suffering just as they did when first enlightened. Reception: The Eastern Orthodox tradition receives Hebrews 10 as a foundational text for its Christology, sacramental theology, and understanding of synergy. A hallmark of the Orthodox reading is its reliance on the Septuagint text in verse 5 ('a body you have prepared for me'), which the patristic consensus highlights as a direct prophetic witness to the Incarnation, contrasting the physical reality of the God-Man against the 'shadow' of the Old Law. Furthermore, the 'once for all' sacrifice (verses 10-14) is crucial for Orthodox Eucharistic theology. As articulated by John Chrysostom, the Church does not offer a new or repetitive sacrifice in the Divine Liturgy; rather, the Eucharist is an anamnesis (memorial) that allows the Church to participate dynamically in the single, eternal, heavenly offering of Christ. The tradition also reads verses 22 ('body washed with pure water') and 32 ('enlightened' or photisthentes) as explicit references to the sacrament of Holy Baptism (Holy Illumination). The severe warnings against willful sin (verses 26-31) reinforce the Orthodox rejection of unconditional eternal security, emphasizing that the grace of baptism must be preserved through synergistic endurance and repentance.

Oriental Orthodox

The author of Hebrews contrasts the repeated, ineffectual sacrifices of the Levitical law with the single, perfect, once-for-all sacrifice of Jesus Christ. By doing the will of God through the offering of his body, Christ establishes a second, new covenant, replacing the shadow with the reality. Believers are therefore exhorted to enter the sanctuary confidently by the blood of Jesus, holding fast to their confession, gathering together, and avoiding the severe judgment that falls upon willful apostasy. The chapter concludes by urging readers to remember their past endurance of suffering and illumination as motivation to persist in faith without shrinking back. Reception: In the Oriental Orthodox tradition, Hebrews 10 provides foundational scriptural language for miaphysite Christology. Cyril of Alexandria drew heavily on the declaration 'a body you prepared for me' (verse 5) and the identification of the 'veil' as 'his flesh' (verse 20) in his defenses of the Incarnation. In his writings on the unity of Christ, Cyril emphasizes that these verses prove the Word did not merely assume a distinct human person or dwell in a man, but rather appropriated human flesh as His very own, creating an indivisible union. The veil of the flesh is thus the life-giving humanity of God the Word, inseparable from His divinity. Additionally, early Alexandrian fathers like Athanasius read the transition from the law's shadow (verse 1) to the one permanent sacrifice (verse 12) as the definitive shift from the historical Jewish sacrifices to the singular reality of the Christian Pascha.

May 9 pang tradisyon na bumabasa sa kabanatang ito.

Mag-sign in para mabasa ang lahat ng 12 →

Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 2Or else wouldn’t they have ceased to be offered, because the worshipers, having been once cleansed, would have had no more consciousness of sins? 3But in those sacrifices there is a yearly reminder of sins. 4For it is impossible that the blood of bulls and goats should take away sins. 5Therefore when he comes into the world, he says, “You didn’t desire sacrifice and offering, but you prepared a body for me. 6You had no pleasure in whole burnt offerings and sacrifices for sin. 7Then I said, ‘Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.’” 8Previously saying, “Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn’t desire, neither had pleasure in them” (those which are offered according to the law), 9then he has said, “Behold, I have come to do your 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. 11Every priest indeed stands day by day serving and offering often the same sacrifices, which can never take away sins, 12but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, 13from that time waiting until his enemies are made the footstool of his feet. 14For by one offering he has perfected forever those who are being sanctified. 15The Holy Spirit also testifies to us, for after saying, 16“This is the covenant that I will make with them after those days,” says the Lord, “I will put my laws on their heart, I will also write them on their mind;” then he says, 17“I will remember their sins and their iniquities no more.” 18Now where remission of these is, there is no more offering for sin. 19Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 20by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, 21and having a great priest over God’s house, 22let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience and having our body washed with pure water, 23let’s hold fast the confession of our hope without wavering; for he who promised is faithful. 24Let’s consider how to provoke one another to love and good works, 25not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as you see the Day approaching. 26For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, 27but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 28A man who disregards Moses’ law dies without compassion on the word of two or three witnesses. 29How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 30For we know him who said, “Vengeance belongs to me. I will repay,” says the Lord. Again, “The Lord will judge his people.” 31It is a fearful thing to fall into the hands of the living God. 32But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings: 33partly, being exposed to both reproaches and oppressions, and partly, becoming partakers with those who were treated so. 34For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 35Therefore don’t throw away your boldness, which has a great reward. 36For you need endurance so that, having done the will of God, you may receive the promise. 37“In a very little while, he who comes will come and will not wait. 38But the righteous one will live by faith. If he shrinks back, my soul has no pleasure in him.” 39But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul.

KJV · King James Version

1For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3But in those sacrifices there is a remembrance again made of sins every year. 4For it is not possible that the blood of bulls and of goats should take away sins. 5Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 6In burnt offerings and sacrifices for sin thou hast had no pleasure. 7Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. 15Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17And their sins and iniquities will I remember no more. 18Now where remission of these is, there is no more offering for sin. 19Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 23Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 24And let us consider one another to provoke unto love and to good works: 25Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 26For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28He that despised Moses’ law died without mercy under two or three witnesses: 29Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 30For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. 31It is a fearful thing to fall into the hands of the living God. 32But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; 33Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. 34For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. 35Cast not away therefore your confidence, which hath great recompence of reward. 36For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37For yet a little while, and he that shall come will come, and will not tarry. 38Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

May 5 pang salin para ikumpara nang magkatabi.

Mag-sign in para maikumpara ang lahat ng 7 →
Mga pagkakaiba na nagpapabago sa kahulugan (53)
  • v2 [grammatical]: Infinitive versus participle for the passive verb. — “to be” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “being” (DARBY)
  • v2 [stylistic]: Differing word order and placement of the cleansing and sin clauses. — “sins” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having once been purified” (YLT) vs “sin any longer” (DRC)
  • v4 [lexical]: Translates the Greek word for cattle as 'bulls' or 'oxen'. — “bulls” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “oxen” (DRC)
  • v4 [grammatical]: Different syntactic constructions for expressing the impossible action (infinitive, modal verb, or passive). — “should take” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT) vs “is incapable of taking” (DARBY) vs “sin be taken” (DRC)
  • v5 [grammatical]: Participial versus finite clause, and varying conjunctions. — “Wherefore when he cometh” (KJV, ASV, WEBSTER, DRC) vs “coming” (YLT, DARBY) vs “Therefore comes” (WEB)
  • v5 [stylistic]: Inclusion and placement of the direct object early in the sentence versus later. — “saith” (KJV, ASV, YLT, WEBSTER, DRC) vs “says You didn’t desire” (WEB) vs “says” (DARBY)
  • v7 [lexical]: Interjection 'Lo' versus 'Behold', and inclusion of the verb 'said'. — “Lo” (KJV, ASV, WEBSTER) vs “said” (YLT, DARBY) vs “said Behold” (WEB) vs “Behold” (DRC)
  • v7 [lexical]: Translates the word for the book's format as 'volume', 'roll', 'scroll', or 'head'. — “the volume” (KJV, WEBSTER) vs “roll” (ASV, DARBY) vs “scroll” (WEB) vs “a” (YLT) vs “head” (DRC)
  • v7 [lexical]: Preposition choice for relation to the subject ('of' vs 'concerning'). — “of” (WEB, KJV, ASV, DARBY, DRC) vs “concerning” (YLT, WEBSTER)
  • v7 [grammatical]: Infinitive phrase versus explicit finite subordinate clause. — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “that I should” (DRC)
  • v8 [lexical]: Translates the prepositional relationship as 'according to' or 'by'. — “according to” (WEB, ASV, YLT, DARBY, DRC) vs “are offered by” (KJV, WEBSTER)
  • v9 [grammatical]: Use of emphatic auxiliary verb versus simple present tense. — “taketh” (KJV, ASV, WEBSTER, DRC) vs “takes” (WEB, DARBY) vs “doth take” (YLT)
  • v10 [grammatical]: Present perfect versus present passive or perfect participle. — “have been” (WEB, ASV, DARBY) vs “are” (KJV, WEBSTER, DRC) vs “having been” (YLT)
  • v10 [lexical]: Preposition choice for agency/means. — “through” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “by” (DRC)
  • v10 [lexical]: (vv 10, 14) Choice of noun for the sacrificial gift. — “offering” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “oblation” (DRC)
  • v13 [grammatical]: Varying verbal and prepositional phrases to translate the placement of enemies as a footstool. — “be made his” (KJV, DRC) vs “are the” (WEB) vs “the” (ASV) vs “as” (YLT) vs “set for the” (DARBY) vs “are” (WEBSTER)
  • v16 [lexical]: Choice of noun for the agreement ('covenant' vs 'testament') and relative pronoun. — “covenant that” (WEB, KJV, ASV, YLT, WEBSTER) vs “which” (DARBY) vs “testament which” (DRC)
  • v16 [lexical]: Choice of verb and preposition for enacting the covenant. — “make with” (WEB, KJV, ASV, YLT, WEBSTER) vs “establish towards” (DARBY) vs “unto” (DRC)
  • v16 [grammatical]: Participle versus finite future or present verb. — “I will put” (WEB, KJV, ASV, WEBSTER) vs “giving” (YLT, DARBY) vs “give” (DRC)
  • v17 [stylistic]: Varying word order and inclusion/omission of the conjunction. — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “I will remember” (WEB)
  • v18 [lexical]: Choice of conjunction to introduce the conclusion. — “Now” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT) vs “But” (DARBY)
  • v18 [lexical]: Choice of noun for pardon ('remission' vs 'forgiveness') and variations in sentence structure. — “remission” (WEB, KJV, ASV, WEBSTER) vs “forgiveness” (YLT) vs “there is” (DARBY) vs “there is a” (DRC)
  • v18 [lexical]: Choice of noun for the offering/sacrifice and phrasing for 'no more/longer'. — “more offering” (WEB, KJV, ASV, YLT, WEBSTER) vs “longer a sacrifice” (DARBY) vs “an oblation” (DRC)
  • v19 [lexical]: Translates the Greek term for the sanctuary as singular, plural, or superlative. — “holy place” (WEB, ASV) vs “holiest by” (KJV, WEBSTER) vs “holy places in” (YLT) vs “holy of holies” (DARBY) vs “holies” (DRC)
  • v19 [textual]: Textual variant reading 'Jesus' versus 'Christ'. — “Jesus” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Christ” (DRC)
  • v20 [lexical]: Choice of verb and tense for opening the new way. — “dedicated” (WEB, ASV, DRC) vs “hath consecrated” (KJV, WEBSTER) vs “did initiate” (YLT) vs “has dedicated” (DARBY)
  • v21 [lexical]: Different adjectives for the priest ('great' vs 'high') and inclusion of 'having'. — “a great” (WEB, ASV, DARBY) vs “a” (YLT, WEBSTER, DRC) vs “having an high” (KJV)
  • v21 [grammatical]: Genitive phrase ('of God') versus possessive noun ('God's'). — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “God’s” (WEB)
  • v22 [grammatical]: Subjunctive/hortatory expressions for coming close. — “Let us draw near” (KJV, ASV, WEBSTER, DRC) vs “let’s” (WEB) vs “may we” (YLT) vs “approach” (DARBY)
  • v22 [lexical]: Translates the concept of complete confidence as 'full assurance' or 'fullness'. — “full assurance” (KJV, YLT, DARBY, WEBSTER) vs “fulness” (ASV, DRC) vs “fullness” (WEB)
  • v22 [grammatical]: Different syntactic constructions for the participial phrase concerning the heart. — “having our” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT) vs “sprinkled as to” (DARBY)
  • v22 [lexical]: Choice of adjective for a bad conscience. — “an evil” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “a wicked” (DARBY)
  • v22 [grammatical]: Different syntactic constructions for the participial phrase concerning the body. — “our bodies washed” (KJV, WEBSTER, DRC) vs “having body” (WEB, ASV) vs “having the body bathed” (YLT) vs “as to our body” (DARBY)
  • v22 [lexical]: Choice of adjective for the water. — “pure” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “clean” (DRC)
  • v23 [grammatical]: (vv 23, 24) Different hortatory forms. — “Let us” (KJV, ASV, DARBY, WEBSTER, DRC) vs “let’s” (WEB) vs “may we” (YLT)
  • v23 [lexical]: Choice of noun or adjective for declaring faith/hope. — “confession” (WEB, ASV, DARBY, DRC) vs “profession” (KJV, WEBSTER) vs “unwavering” (YLT)
  • v25 [lexical]: Choice of participle for the day coming closer. — “approaching” (WEB, KJV, WEBSTER, DRC) vs “drawing nigh” (ASV) vs “coming nigh” (YLT) vs “drawing near” (DARBY)
  • v26 [grammatical]: Finite verb versus participial construction for the action of sinning. — “sin wilfully” (KJV, ASV, DARBY, DRC) vs “willfully” (WEB, WEBSTER) vs “sinning” (YLT)
  • v27 [lexical]: Translation of the noun for anticipating judgment. — “expectation” (WEB, ASV, DARBY) vs “fearful looking for” (KJV, YLT) vs “apprehension” (WEBSTER) vs “dreadful expectation” (DRC)
  • v29 [lexical]: Translation of the verb for being deemed deserving of punishment. — “be thought worthy” (KJV, WEBSTER) vs “judged” (ASV, DARBY) vs “will judged of” (WEB) vs “counted” (YLT) vs “deserveth worse punishments” (DRC)
  • v29 [grammatical]: Simple past versus present perfect tense. — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “has been” (DARBY)
  • v29 [lexical]: Choice of verb or phrasal expression for insulting/outraging. — “has insulted” (WEB, DARBY) vs “hath done despite unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “offered an affront to” (DRC)
  • v30 [grammatical]: (vv 30, 37) Choice of future modal auxiliary. — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
  • v31 [grammatical]: Infinitive versus participial/gerund phrase for the action of falling. — “thing to fall” (WEB, KJV, ASV, WEBSTER, DRC) vs “is the falling” (YLT) vs “falling” (DARBY)
  • v32 [lexical]: Choice of verb for recalling to memory. — “But call to remembrance” (KJV, ASV, WEBSTER) vs “mind” (DARBY, DRC) vs “remember” (WEB) vs “And your” (YLT)
  • v32 [lexical]: Choice of adjective for past days. — “former” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “earlier” (DARBY)
  • v34 [lexical]: Choice of noun/participle for the confiscation of property. — “spoiling” (KJV, ASV) vs “plundering” (WEB) vs “robbery” (YLT) vs “plunder” (DARBY) vs “seizing” (WEBSTER) vs “being stripped” (DRC)
  • v34 [textual]: Textual variant and lexical differences regarding the nature and location ('in the heavens') of the lasting possession. — “an enduring substance” (KJV, WEBSTER) vs “abiding one” (ASV, DARBY) vs “one in the heavens” (WEB) vs “one” (YLT) vs “a lasting” (DRC)
  • v35 [grammatical]: Different imperative or hortatory constructions for discarding confidence. — “Cast not away therefore” (KJV, ASV, DARBY, WEBSTER) vs “don’t throw away” (WEB) vs “Ye may cast then” (YLT) vs “Do lose” (DRC)
  • v35 [lexical]: Translation of the noun for assurance/boldness. — “confidence” (KJV, DARBY, WEBSTER, DRC) vs “boldness” (WEB, ASV, YLT)
  • v36 [grammatical]: Choice of modal verb and inclusion of the pronoun subject. — “may” (ASV, DARBY, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV) vs “having done may” (YLT)
  • v37 [lexical]: Preposition or conjunction introducing the time phrase. — “For yet” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “In” (WEB)
  • v37 [lexical]: Translation of the verb for delaying or waiting. — “tarry” (KJV, ASV, YLT, WEBSTER) vs “delay” (DARBY, DRC) vs “wait” (WEB)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided (appears to be a modern critical text, e.g., NA27/28 or SBLGNT).

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

Scholars analyze Hebrews 10 as the climax of the author's Christological argument followed by a severe paraenetic (exhortatory) turn. Verses 1-18 employ a spatial and temporal dualism ('shadow' vs. 'image' in verse 1) characteristic of Hellenistic Jewish thought, arguing for the definitive cessation of Levitical sacrifices. Central to this argument is the author's verbatim reliance on the Septuagint of Psalm 40:6-8 in verses 5-7. Where the Masoretic Text reads 'ears you have opened for me,' the Greek text reads 'a body you have prepared for me,' which the author leverages in verse 10 to validate the physical, once-for-all sacrifice of Jesus. The discourse shifts in verse 19 to community exhortation. Verses 26-31 adapt the Torah's distinction between unintentional faults and high-handed, willful rebellion (found in Numbers 15) to warn against apostasy. To bolster this warning, the author modifies the Greek translation of Habakkuk 2:3-4 in verses 37-38, reordering the clauses and altering the subject to repurpose the prophet's original historical oracle into an eschatological warning about Christ's imminent return and the peril of shrinking back.

Jewish interpretation

Modern Jewish academics read Hebrews 10 historically as a first-century Hellenistic Jewish homily. The author employs a Platonic framework—contrasting the 'shadow' of the earthly realm with the true heavenly reality—and midrashic interpretation of the Septuagint (the Greek translation of the Hebrew Bible) to argue that the Levitical sacrificial system has been superseded by a singular messianic sacrifice. Academic commentary notes that the argument relies heavily on Greek variants of biblical texts, particularly in its citation of Psalm 40, to construct a uniquely Christian theology of atonement out of Jewish scriptural materials.

Latter-day Saint

The author of Hebrews demonstrates that the Law of Moses and its repetitive animal sacrifices were merely shadows that could not perfect the worshippers. In contrast, Jesus Christ offered His own body once for all, perfectly sanctifying the faithful and initiating a 'new and living way' through the veil into the Holy of Holies. The text then pivots to exhortation, urging believers to draw near to God, assemble together, and endure afflictions. It issues a severe warning that those who sin willfully after receiving the truth trample the Son of God, lose access to His sacrifice, and face a terrifying judgment.

Jehovah's Witnesses

The chapter contrasts the repetitive, ineffective animal sacrifices of the Mosaic Law with the definitive, once-for-all sacrifice of Christ's physical body. Concluding the doctrinal argument, the text pivots to ethical and communal exhortation: it urges believers to hold fast to their hope, gather together continually, and endure persecution, while issuing a severe warning against willful, unrepentant sin as the day of judgment approaches.

Mga piniling salin na ginawa ng NCB (40)
  • v1: "of the coming good things ... the image of the things" — Preserves the definite-article patterns explicitly contrasting the realities without over-interpreting the ontological dispute over the old law and new covenant.
  • v2: "Otherwise" — Accurately translates the interjection/particle introducing the conditional rhetorical question in modern English.
  • v3: "year by year" — Preserves the exact repetition of the Greek phrase from verse 1.
  • v4: "bulls and goats" — Maintains the strong alliteration and accurate meaning of the sacrificial animals specified.
  • v5: "Sacrifice and offering" — Establishes the paired terms that echo structurally through the subsequent verses.
  • v6: "whole burnt offerings" — Reflects the plural number expanding the catalog of sacrifices.
  • v7: "Look" — Replaces the archaic interjection with a contemporary equivalent per translation constraints.
  • v8: "Sacrifices and offerings and whole burnt offerings and offerings for sin" — Accumulates and preserves the exact repetition from verses 5 and 6.
  • v9: "the first ... the second" — Retains the demonstrative inclusio structure contrasting the two covenants.
  • v10: "By that will" — Emphasizes the cognate association with the divine will just established in verse 9.
  • v10: "once for all" — Renders the intensifier accurately, touching upon but not resolving the traditions' dispute over whether this precludes eucharistic propitiation.
  • v11: "offering often the same sacrifices" — Mirrors the definite-article pattern establishing the futility seen in verse 1.
  • v12: "of God" — Consistently translates the divine name Theos.
  • v13: "a footstool for his feet" — Preserves the cognate figura etymologica linking the base concepts of 'foot'.
  • v14: "one offering ... those who are being sanctified" — Highlights the number shift contrasting the single offering with the plural subjects.
  • v15: "the Holy Spirit" — Updates to modern terminology and capitalizes to reflect the divine identity.
  • v16: "covenant that I will make ... Lord" — Preserves the covenantal verb link and consistently translates Kyrios.
  • v17: "their sins and their lawless deeds" — Maintains the repetition of the pronoun 'their' for structural emphasis.
  • v18: "forgiveness ... offering" — Retains the conceptual linkage and assonance between the pardon and the sacrifice.
  • v19: "for the entrance into the holy places" — Reflects the definite-article pattern governing the sanctuary's designation.
  • v20: "a new and living way ... his flesh" — Keeps the explicit demonstrative equation linking the way and his flesh.
  • v21: "a great priest over the house of God" — Translates the adjective 'megas' directly and renders Theos consistently.
  • v22: "our hearts having been sprinkled... and our body having been washed" — Highlights the chiastic bipartite ritual cleansing parallel of the participles.
  • v23: "the confession of our hope" — Captures the definite-article pattern accurately without interpolating 'faith' from the surrounding context.
  • v24: "to provoke to love" — Removes the archaic 'unto' while preserving the provocative nuance of paroxysmos.
  • v25: "the Day" — Capitalization reflects the eschatological Day of the Lord intended by the author.
  • v26: "go on sinning willfully" — Captures the present continuous participle without strictly resolving the theological dispute over whether this implies final apostasy.
  • v27: "expectation of judgment, and a fury of fire" — Updates the language while capturing the strong alliteration and assonance of the Greek phrasing.
  • v28: "on the testimony of two or three witnesses" — Clarifies the number shift and the idiomatic legal expression regarding testimony.
  • v29: "the Son of God ... the Spirit of grace" — Correctly renders the divine titles with capitalization.
  • v30: "the Lord" — Follows the divine-name map translating Kyrios.
  • v31: "the living God" — Follows the divine-name map for Theos.
  • v32: "endured a great struggle of sufferings" — Maintains the alliterative pairing in the source language.
  • v33: "this on the one hand ... this on the other" — Preserves the exact Greek demonstrative pattern contrasting the two experiences.
  • v34: "the prisoners" — Adopts the earlier Alexandrian textual reading, recognizing the Byzantine as a later assimilation.
  • v35: "a great reward" — Updates the expression to remove the redundancy of the archaic rendering while retaining the core meaning.
  • v36: "the will of God" — Translates the divine name Theos in its genitive construct.
  • v37: "a very, very little while" — Explicitly translates the repetitive emphatic formula indicating extreme brevity.
  • v38: "the righteous one" — Narrows the focus to the singular subject indicated by the article and number shift.
  • v39: "shrinking back to destruction, but of those who have faith to the preservation of the soul" — Preserves the balanced contrast and the cognate link to verse 38's verbal form of 'shrink back'.
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)