The Meaning of Hebrews 10:5 Explained

Hebrews 10:5

KJV: Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

YLT: Wherefore, coming into the world, he saith, 'Sacrifice and offering Thou didst not will, and a body Thou didst prepare for me,

Darby: Wherefore coming into the world he says, Sacrifice and offering thou willedst not; but thou hast prepared me a body.

ASV: Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, But a body didst thou prepare for me;

What does Hebrews 10:5 Mean?

Study Notes

body
Cf Psalms 40:6 the rule, applicable to all modifications of the modifications of the form of quotations in the N.T. from the O.T. writings, is that the divine Author of both Testaments is perfectly free, in using an earlier statement, to recast the mere literary form of it. the variant form will be found invariably to give the deeper meaning of the earlier statement.

Context Summary

Hebrews 10:1-10 - "lo, I Come To Do Thy Will"
When a heavenly body is in eclipse it can be examined with even greater precision than when the astronomer's eye is directed toward its burning glory; so in Leviticus we can discover details of our Lord's atonement otherwise overlooked. This is notably the case in Leviticus 1:1-17; Leviticus 2:1-16; Leviticus 3:1-17; Leviticus 4:1-35.
The keywords of this chapter are year by year and day by day as contrasted with continually and forever. Repetition means imperfection. The ancient offerers of sacrifice could never be sure that they were finally accepted. Each year they had to go over the odd ground. How different from us, who have heard Jesus say, "It is finished"!
The spirit of inspiration offers to us the secret of our Savior's work in His voluntary identification with the divine purposes. It was not so much His outward anguish and blood-shedding that made reconciliation possible, as His cry, "Not my will, my Father, but thine." His attitude reminds us of the ancient custom of boring fast to the door the ear of the servant, who desired never again to leave His master's service. "Mine ears hast thou bored." See Psalms 40:6, margin. [source]

Chapter Summary: Hebrews 10

1  The weakness of the law sacrifices
10  The sacrifice of Christ's body once offered,
14  for ever has taken away sins
19  An exhortation to hold fast the faith with patience and thanksgiving

Greek Commentary for Hebrews 10:5

When he cometh into the world [εισερχομενος εις τον κοσμον]
Reference to the Incarnation of Christ who is represented as quoting Psalm 40:7-9 which is quoted. The text of the lxx is followed in the main which differs from the Hebrew chiefly in having σωμα — sōma (body) rather than ωτια — ōtia (ears). The lxx translation has not altered the sense of the Psalm, “that there was a sacrifice which answered to the will of God as no animal sacrifice could” (Moffatt). So the writer of Hebrews “argues that the Son‘s offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made” (Davidson). A body didst thou prepare for me First aorist middle indicative second person singular of καταρτιζω — katartizō to make ready, equip. Using σωμα — sōma (body) for ωτια — ōtia (ears) does not change the sense, for the ears were the point of contact with God‘s will. [source]
[]
d Confirming the assertion of Hebrews 10:4by a citation, Psalm 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the lxx, and the Hebrew and lxx do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows: “Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself.” Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will. [source]
Sacrifice and offering [θυσίαν καὶ προσφορὰν]
The animal-offering and the meal-offering. [source]

Reverse Greek Commentary Search for Hebrews 10:5

Galatians 6:1 Restore [καταρτίζετε]
See on Matthew 4:21; see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. The word is used of reconciling factions, as Hdt. v. 28; of setting bones; of mending nets, Mark 1:19; of equipping or preparing, Romans 9:22, Hebrews 10:5; Hebrews 11:3; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent: set him to rights: bring him into line. Comp. 2 Corinthians 13:11; 1 Corinthians 1:10. [source]
Hebrews 13:8 Jesus Christ the same [Ἱησοῦς Χριστὸς ὁ αὐτός]
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]
Hebrews 10:20 That is to say his flesh [τοῦτ ' ἔστιν τῆς σαρκὸς αὐτοῦ]
Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Hebrews 1:2 By whom also he made the worlds [δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
Hebrews 10:8 Saying above [ανωτερον λεγων]
Christ speaking as in Hebrews 10:5. “Higher up” (ανωτερον — anōteron comparative of ανω — anō up) refers to Hebrews 10:5, Hebrews 10:6 which are quoted again. [source]
Hebrews 13:21 Make you perfect [καταρτισαι]
First aorist active optative of καταρτιζω — katartizō to equip, as in Hebrews 10:5. A wish for the future. See 1 Corinthians 1:10; 2 Corinthians 13:11; 2 Timothy 3:17. Working in us “Doing in us.” Some MSS. read “in you.” Well-pleasing Compound adjective Usually with the dative (Romans 12:2), here with enōpion autou more like the Hebrew. This is one of the noblest doxologies in the N.T. [source]
1 Peter 5:10 Shall himself perfect [αὐτὸς καταρτίσει]
The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children. Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the-DIVIDER-
putting of all the parts into right relation and connection. We find it used of mending the nets (Matthew 4:21), and of restoring an erring brother (Galatians 6:1); of framing the body and the worlds (Hebrews 10:5; Hebrews 11:3); of the union of members in the church (1 Corinthians 1:10; 2 Corinthians 13:11). Out of this comes the general sense of perfecting (Matthew 21:16; Luke 6:40; 1 Thessalonians 3:10). [source]

What do the individual words in Hebrews 10:5 mean?

Therefore coming into the world He says Sacrifice and offering not You have desired a body however You have prepared me
Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας Σῶμα δὲ κατηρτίσω μοι

εἰσερχόμενος  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κόσμον  world 
Parse: Noun, Accusative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
λέγει  He  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Θυσίαν  Sacrifice 
Parse: Noun, Accusative Feminine Singular
Root: θυσία  
Sense: a sacrifice, victim.
προσφορὰν  offering 
Parse: Noun, Accusative Feminine Singular
Root: προσφορά  
Sense: the act of offering, a bringing to.
ἠθέλησας  You  have  desired 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
Σῶμα  a  body 
Parse: Noun, Accusative Neuter Singular
Root: σῶμα  
Sense: the body both of men or animals.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
κατηρτίσω  You  have  prepared 
Parse: Verb, Aorist Indicative Middle, 2nd Person Singular
Root: καταρτίζω  
Sense: to render, i.e. to fit, sound, complete.
μοι  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.