Ibrani 10:25-37

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ¹  drawing near. ² 

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ³  10:27 but only a certain fearful expectation of judgment and a fury ⁴  of fire that will consume God’s enemies. ⁵  10:28 Someone who rejected the law of Moses was put to death ⁶  without mercy on the testimony of two or three witnesses. ⁷  10:29 How much greater punishment do you think that person deserves who has contempt for ⁸  the Son of God, and profanes ⁹  the blood of the covenant that made him holy, ¹⁰  and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” ¹¹  and again, “The Lord will judge his people.” ¹²  10:31 It is a terrifying thing to fall into the hands of the living God.

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 10:34 For in fact you shared the sufferings of those in prison, ¹³  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹⁴  had a better and lasting possession. 10:35 So do not throw away your confidence, because it ¹⁵  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ¹⁶  10:37 For just a little longer ¹⁷  and he who is coming will arrive and not delay. ¹⁸ 

[10:25]  ¹ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ² tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[10:26]  ³ tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:27]  ⁴ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

[10:27]  sn An allusion to Zeph 1:18.

[10:27]  ⁵ tn Grk “the enemies.”

[10:27]  sn An allusion to Isa 26:11.

[10:28]  ⁶ tn Grk “dies.”

[10:28]  ⁷ sn An allusion to Deut 17:6.

[10:29]  ⁸ tn Grk “tramples under foot.”

[10:29]  ⁹ tn Grk “regarded as common.”

[10:29]  ¹⁰ tn Grk “by which he was made holy.”

[10:30]  ¹¹ sn A quotation from Deut 32:35.

[10:30]  ¹² sn A quotation from Deut 32:36.

[10:34]  ¹³ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ¹⁴ tn Grk “you yourselves.”

[10:35]  ¹⁵ tn Grk “which,” but showing the reason.

[10:36]  ¹⁶ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ¹⁷ sn A quotation from Isa 26:20.

[10:37]  ¹⁸ sn A quotation from Hab 2:3.