Hebrews 10:17

Heb_10:17. The καί at the beginning of the verse is held by Böhme and Kuinoel to be a further particle of citation on the part of the author; while Hofmann will have it translated by also. Better, however, because more naturally and simply, is it taken as a constituent part of the Scripture citation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Why then, where is the fire of Purgatory, and that Popish distinction of the fault and the punishment?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(17) Every reader must feel that as these verses stand in the Authorised version the sense is imperfect. The words “after He hath said before” (Heb_10:15) imply “then He saith,” or similar words, at some point in the verses which follow. Our translators did not attempt to complete the sense; for the marginal note (“some copies have, Then he saith, And their”) found in ordinary editions was added at a later date.[12] By many commentators it is believed that the words “saith the Lord” (Heb_10:16) are intended as the completion of the sentence, so that no supplement is needed. This is, we think, very improbable. As it is the last part of the quotation that is taken up here, it is at the beginning of this verse that the explanatory words must come in: “Then He saith, And their sins and their iniquities will I remember no more.” This we have seen to be the crowning promise of the new covenant of which Jesus is the Mediator. When these words were first quoted (Heb_8:12), some important points in the argument were still untouched. Now the firm basis of the promise has been shown, for the covenant has been ratified by the death of Christ, and the blessings He has won for men are eternal (Heb_9:15; Heb_9:12).

[12] From Dr. Scrivener’s “Cambridge Paragraph Bible” (p. xxxii.) we learn that the note was added by Dr. Paris in the Cambridge Bible of 1762. Dr. Scrivener adds: “probably from the Philoxenian Syriac version, then just becoming know.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. will I remember no more] This oblivion of sin is illustrated by many strong metaphors in Isa_44:22; Isa_38:17; Jer_50:20; Psa_103:12; Mic_7:19, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now where remission of these is,.... That is, of these sins; and that there is remission of them, is evident from this promise of the covenant, just now produced; from God's gracious proclamation of it; from the shedding of Christ's blood for it; from his exaltation at the Father's right hand to give it; from the Gospel declaration of it; and from the several instances of persons favoured with it:

there is no more offering for sin; there may be other offerings, as of praise and thanksgiving, but none for sin; "there is no need", as the Syriac version; or there is not required, as the Arabic version; there is no need of the reiteration of Christ's sacrifice, nor will he be offered up any more, nor of the repetition of legal sacrifices, nor ought they to continue any longer. The Jews themselves say (w), that

"in the time to come (i.e. in the times of the Messiah) all offerings shall cease, but the sacrifice of praise.''

And one of their writers says (x), when

"the King Messiah, the son of David, shall reign, there will be no need of "an atonement", nor of deliverance, or prosperity, for all these things will be had;''

(w) Vajikra Rabba, sect. 9. fol. 153. 1. (x) R. Abendana Not. in Miclol Yophi in Psal. lxxii. 20.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And their sins and iniquities will I remember no more.

Ver. 17. Will I remember no more] Therefore there needs not any repetition of a sacrifice for sin in the New Testament.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

God covenanteth to give not only sanctification, but justification to his believing Israel, so as their sins shall be remitted, and God will solemnly absolve them from the punishment they merit; see Heb 8:12; promised, Jer 31:34. In which proof, though there be no express mention of the sacrifice of Christ, yet is it implied, for it is urged by the Spirit to that purpose; and in other scriptures, speaking of the same thing here promised, it is expressed, as hath been shown, Heb 8:6, {compare Isa 53:1-12} that the death of Christ confirms this covenant, of which he is Mediator, and secures remission of sin for ever to the duly qualified subject for it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Will I remember no more—Implying that an atonement is made never needing to be repeated; that a potential, perfect salvation is conditionally wrought out for every man; and that the justification is complete, needing no new sacrifice to give it perfection. There is, as said next verse, no more offering for sin, because the efficacy of the one offering made is perpetual and ever availing.

The argument is now closed. By Christ’s atonement the old ritual is superseded. A new and more glorious dispensation is inaugurated. Nothing now remains but an unfolding of the awful consequences of apostatizing from that dispensation, and the glory of an adhering faith. This unfolding occupies the remainder of the epistle.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

sins Sin.

(See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

General Information:

This continues the quotation from the prophet Jeremiah in the Old Testament.

Their sins and lawless deeds I will remember no longer." Now

"I will no longer remember their sins and lawless deeds.' Now" or "I will no longer think about their sins and lawless deeds.' Now" This is the second part of the Holy Spirit's testimony (See: Hebrews 10:15-16). You can make this explicit in the translation by ending the quotation at the end of verse 16 and starting a new quotation here. AT: "Then next he said, 'Their sins and lawless deeds I will remember no longer.' Now" (See: Assumed Knowledge and Implicit Information)

Their sins and lawless deeds

The words "sins" and "lawless deeds" mean basically the same thing. Together they emphasize how bad the sin is. AT: "The things they did that were forbidden and how they broke the law" (See: Doublet)

Now

This does not mean "at this moment," but is used to draw attention to the important point that follows.

where there is forgiveness for these

This can be reworded so that the abstract noun "forgiveness" is expressed as the verb "forgive." AT: "when God has forgiven these things" (See: Abstract Nouns)

there is no longer any sacrifice for sin

This can be reworded so that the abstract noun "sacrifice" is expressed as the verb "make offerings." AT: "people no longer need to make offerings for sin" (See: Abstract Nouns)

translationWords

sin

lawful

forgive

sacrifice

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. οὐ μὴ μνησθήσομαι ἔτι. This oblivion of sin is illustrated by many strong metaphors in Isa 44:22; Isa 38:17; Jer 50:20; Psa 103:12; Mic 7:19, &c.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] Now comes the apodosis of the μετὰ γὰρ τὸ εἰρηκέναι, then,—καὶ ἔσομαι αὐτοῖς εἰς θεὸν κ.τ.λ., and καὶ οὐ μὴ διδάξωσιν κ.τ.λ., ch. 8:10, 11, being omitted (see below), he further says: and their sins and their transgressions will I remember no more (it has been generally held since Beza and Camerarius, that the apodosis is introduced by λέγει κύριος, all that follows belonging to it. The reason for this, alleged by the later Commentators, is, the harshness of understanding ὕστερον λέγει, or the like, inserted in some unimportant mss. at the beginning of ver. 17, as inconsistent with the concinnity of our Writer’s style. But as against this objection, may fairly be alleged the still greater harshness of breaking διαθήσομαι from its qualifying διδούς, and the improbability that the words λέγει κύριος, which occur in the passage cited, should be taken by the Writer as his own. But still more cogent reasons for making the apodosis begin at ver. 17 are, 1. that there the εἰρημένον ends, not at λέγει κύριος: there a hiatus in the citation occurs, and the Writer first passes on to that which is said after: 2. that ver. 17 itself carries the whole burden of the citation with it. This is the object of the citation, to prove that there needs no more sacrifice for sins. And the previous portion of it is adduced to shew that this, τῶν ἁμαρτ. αὐτ. κ. τῶν ἀνομ. αὐτ. οὐ μὴ μνησθήσομαι ἔτι, does form an integral part of the prophecy of the introduction of the new and spiritual covenant. So that both construction and sense are troubled by the modern idea of breaking at λέγει κύριος. With regard to any supposed harshness in the ellipsis at ver. 17, I may remark that our Writer frequently uses καί in a kindred sense, as adducing new quotations: see ch. 1:5; 2:13 bis; 4:5; ver. 30. The break at ver. 17 is adopted by several cursive mss. (see Scholz), by Primasius, Clarius, Zeger, Schlichting, Estius, Jac. Cappellus, Grotius, Limborch, Carpzov, Heinrichs, Stuart, al.: the other, at λέγει κύριος, by Beza, Camer., al., and almost all the recent Commentators).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. ov μὴ μνησθήσομαι] Contrast Ὁ. ἀνάμνησις ἁμαρτιῶν.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.