Heb_10:4

VIEW:254 DATA:2020-03-20

Heb_10:4
(*Greek NT)  ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας .
(*Greek NT BYZ+)  αδυνατον G102 A-NSN γαρ G1063 CONJ αιμα G129 N-NSN ταυρων G5022 N-GPM και G2532 CONJ τραγων G5131 N-GPM αφαιρειν G851 V-PAN αμαρτιας G266 N-APF
(*Greek NT TR)  αδυνατον γαρ αιμα ταυρων και τραγων αφαιρειν αμαρτιας
(Greek NT TR+)  αδυνατον G102 A-NSN γαρ G1063 CONJ αιμα G129 N-NSN ταυρων G5022 N-GPM και G2532 CONJ τραγων G5131 N-GPM αφαιρειν G851 V-PAN αμαρτιας G266 N-APF
(*Greek NT WH+)  αδυνατον G102 A-NSN γαρ G1063 CONJ αιμα G129 N-NSN ταυρων G5022 N-GPM και G2532 CONJ τραγων G5131 N-GPM αφαιρειν G851 V-PAN αμαρτιας G266 N-APF

King James Version This is the 1769
(KJV)  For it is not possible that the blood of bulls and of goats should take away sins .
(KJV+)  For G1063 it is not possible G102 that the blood G129 of bulls G5022 and G2532 of goats G5131 should take away G851 sins . G266
(YLT)  for it is impossible for blood of bulls and goats to take away sins .

Latin Vulgate Jerome's Latin Vulgate This is the 409
(Latin)  inpossibile enim est sanguine taurorum et hircorum auferri peccata

Portuguese João Ferreira de Almeida Atualizada Published in 1877
(Portuguese JFAA)  porque é impossível que o sangue de touros e de bodes remova pecados .
(*Portuguese JFAC)  porque é impossível que o sangue dos touros e dos bodes tire pecados .
(NVI)  pois é impossível que o sangue de touros e bodes tire pecados.

Spanish Reina-Valera Published in 1909
(Spanish RV)  Porque la sangre de los toros y de los machos cabríos no puede quitar los pecados .
(*Spanish RV+)  Porque G1063 la sangre G129 de los toros G5022 y G2532 de los machos cabríos G5131 no puede G102 quitar G851 los pecados G266 .(*
Treasury of Scriptural Knowledge
by Canne, Browne, Blayney, Scott, and others, with introduction by R. A. Torrey. Published in 1834;
not: Heb_10:8, Heb_9:9, Heb_9:13; Psa_50:8-12, Psa_51:16; Isa_1:11-15, Isa_66:3; Jer_6:20, Jer_7:21-22; Hos_6:6; Amo_5:21-22; Mic_6:6-8; Mar_12:33
take: There were essential defects in these sacrifices. 1st - They were not of the same nature with those who sinned. 2nd - They were not of sufficient value to make satisfaction for the affronts done to the justice and government of God. 3rd - The beasts offered up under the law could not consent to put themselves in the sinner's room and place. The atoning sacrifice must be one capable of consenting, and must voluntarily substitute himself in the sinner's stead: Christ did so. Heb_10:11; Hos_14:2; Joh_1:29; Rom_11:27; 1Jn_3:5
The Cambridge Bible for Schools and Colleges
1882-1921;
Heb_10:4
it is not possible …] This plain statement of the nullity of sacrifices in themselves, and regarded as mere outward acts, only expresses what had been deeply felt by many a worshipper under the Old Covenant. It should be compared with the weighty utterances on this subject in the O.T., 1Sa_15:22; Isa_1:11-17; Jer_6:20; Jer_7:21-23; Amo_5:21-24; Mic_6:6-8; Psa_40:6-8 (quoted in the next verses), and Pss. 50. and 51; and above all Hos_6:6, which, being a pregnant summary of the principle involved, was a frequent quotation of our Lord. Any value which the system of sacrifices possessed was not theirs intrinsically (propriâ virtute) but relatively and typically (per accidens). “By a rudely sensuous means,” says Lünemann, “we cannot attain to a high spiritual good.” Philo in one of his finest passages shews how deeply he had realised that sacrifices were valueless apart from holiness, and that no mere external acts can cleanse the soul from moral guilt. He adds that God accepts the innocent even when they offer no sacrifices, and delights in unkindled altars if the virtues dance around them (De plant. Noe). The heathen had learnt the same high truths. Horace (Od. iii. 23) sings,
“Immunis aram si tetigit manus
Non sumptuosâ blandior hostiâ
Mollivit aversos Penates
Farre pio et saliente micâ.”
Jamieson, Fausset and Brown Commentary
A Commentary, Critical and Explanatory, on the Old and New Testaments. Published in 1871;

Hebrews 10:4
For, etc. — reason why, necessarily, there is a continually recurring “remembrance of sins” in the legal sacrifices (Heb_10:3). Typically, “the blood of bulls,” etc., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God’s promise.
take away — “take off.” The Greek, Heb_10:11, is stronger, explaining the weaker word here, “take away utterly.” The blood of beasts could not take away the sin of man. A MAN must do that (see on Heb_9:12-14).
 

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