KJV: Of 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?
YLT: of how much sorer punishment shall he be counted worthy who the Son of God did trample on, and the blood of the covenant did count a common thing, in which he was sanctified, and to the Spirit of the grace did despite?
Darby: of how much worse punishment, think ye, shall he be judged worthy who has trodden under foot the Son of God, and esteemed the blood of the covenant, whereby he has been sanctified, common, and has insulted the Spirit of grace?
ASV: of how much sorer punishment, think ye, shall he be judged 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?
| πόσῳ | How much |
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Parse: Interrogative / Indefinite Pronoun, Dative Neuter Singular Root: πόσος Sense: how great. |
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| δοκεῖτε | think you |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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| χείρονος | worse |
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Parse: Adjective, Genitive Feminine Singular, Comparative Root: χείρων Sense: worse. |
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| ἀξιωθήσεται | will he deserve |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀξιόω Sense: to think meet, fit, right. |
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| τιμωρίας | punishment |
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Parse: Noun, Genitive Feminine Singular Root: τιμωρία Sense: a rendering help. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| καταπατήσας | having trampled upon |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταπατέω Sense: to tread down, trample under foot, to trample on. |
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| αἷμα | blood |
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Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| διαθήκης | covenant |
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Parse: Noun, Genitive Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| κοινὸν | ordinary |
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Parse: Adjective, Accusative Neuter Singular Root: κοινός Sense: common. |
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| ἡγησάμενος | having esteemed |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἐπιτροπεύω Sense: to lead. |
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| ἡγιάσθη | he was sanctified |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
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| Πνεῦμα | Spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| χάριτος | of grace |
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Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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| ἐνυβρίσας | having insulted |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐνυβρίζω Sense: to insult. |
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Greek Commentary for Hebrews 10:29
Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel‘s seven rules for exegesis” (Moffatt). Think ye An appeal to their own sense of justice about apostates from Christ. Sorer “Worse,” comparative of κακος kakos (bad). Punishment Genitive case with αχιωτησεται axiōthēsetai (first future passive of αχιοω axioō to deem worthy). The word τιμωρια timōria originally meant vengeance. Old word, in lxx, only here in N.T. Who hath trodden under foot the Son of God First aorist active articular participle of καταπατεω katapateō old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. Wherewith he was sanctified First aorist passive indicative of αγιαζω hagiazō It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8). An unholy thing Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion! Hath done despite First aorist active participle of ενυβριζω enubrizō old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4). [source]
Not qualifying χείρονος sorerbut the whole clause: “by how much think ye shall he be thought worthy of sorer punishment.” [source]
N.T.oOccasionally in lxx, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. [source]
Only here in Hebrews. oP. Frequent in lxx for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism. [source]
Ἡγεῖσθαι tocount or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philemon 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind. [source]
Ἐνυβρίζειν toinsult, N.T.oThe simple verb ὑβρίζειν in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T. [source]
Reverse Greek Commentary Search for Hebrews 10:29
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Shall be held guilty as in Matthew 5:21. which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. Hebrews 6:6; Hebrews 10:29). [source]
Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philemon 2:3; James 1:2; 2 Peter 3:9. In both senses in Hebrews. See Hebrews 10:29; Hebrews 13:7. [source]
Comp. 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29. [source]
Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is: “Jesus Christ is the same,” etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is The Christ - the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. Hebrews 10:29). Hence the writer says, “hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - Christ. Rend. therefore “Jesus is Christ.” Observe that our writer rarely uses the formula Jesus Christ. In Hebrews 10:10it occurs in a passage in which the messianic mission of Jesus is emphasized (see Hebrews 10:5, Hebrews 10:9), and in Hebrews 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse. [source]