There no longer remains a sacrifice for sins?

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| PentecostalTheology.com

Ansley Orfila

Rising contributor

My comments in “Charisma Commentary” are too lengthy to put on Facebook, but I’ll summarize: (1) Hebrews 10:26 definitely refers to a Christian because verse 29 says that he was “sanctified” (made holy) by “the blood of the covenant”. (2) Hebrews 10:26 warns of the loss of salvation because there remains “no more sacrifice for sin.” One certainly cannot be saved without the sacrifice of Jesus’ blood. (3) Hebrews 10:26 does not preclude repentance and forgiveness for willful sin. The verb “sin” is a present participle in the Greek, describing an ongoing action. You cannot be forgiven as long as you continue in a willful sin. This is clear since Hebrews 4:16 encourages us to come to the throne of grace “the throne of grace, that we may obtain mercy, and find grace to help in time of need.” You need mercy and grace when you have sinned, and Jesus is in heaven as your high priest to offer it. Hope this helps.

JUST an INTRO note about PNEUMA (spirit) translated by ESC as ENDURANCE as in the breathing endurance of a long distance marathon runner !!!

Abstract (): This dissertation examines the usage of the Greek lexeme καταστολή in its range of occurrence beginning in the fourth century BCE (ca. 450 BCE) through the early second century CE (ca. 138 CE). Within this range καταστολή occurs eighteen times among twelve primary sources, including 1 Timothy. The term also appears in Isa LXX. Genres represented among the ten remaining non-biblical sources include both classical and Hellenistic medical literature, epistolatory, historiography, grammar, and philosophical discourse. The majority report of English translations renders καταστολή in 1 Tim 2:9 (and Isa 61:3 LXX) as representing clothing and/or apparel. The contexts and translations of the ten secular sources, however, feature καταστολή as a virtue-related behavioral quality of self-restraint and/or reserve. This dissertation addresses this peculiarity by pursuing the question of how the semantic range of καταστολή through the early second century CE informs the interpretation of its usage specifically in 1 Tim 2:9. Across a survey of commentaries and lexica, eight of the eleven sources outside of 1 Timothy and ten of the eighteen occurrences were referenced regarding καταστολή. This study accounts for the remaining three sources and eight instances by providing a comprehensive assessment of καταστολή in its full range through the early second century CE. The study reveals fifteen patterns related to lexical, semantic, and authorial characteristics about the word. A resultant critical mass of linguistic evidence demonstrates the biblical use of καταστολή as consistent with the non-biblical sources. Based on this result, this dissertation asserts “self-restraint,” rather than clothing, as the most accurate understanding and rendering of καταστολή in 1 Tim 2:9.

Hebrews 10:26 in Greek (NA28):

Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία

Parsing Key Words:

Ἑκουσίως (Hekousiōs) – Adverb
- Meaning: “willingly,” “deliberately,” or “voluntarily”
- Modifies the verb ἁμαρτανόντων, indicating that the sin is intentional.
ἁμαρτανόντων (hamartanontōn) – Present active participle, genitive plural masculine
- Root: ἁμαρτάνω (to sin)
- Meaning: “while sinning” or “as they sin”
- The present tense suggests a continuous or ongoing action, not a one-time sin.
ἡμῶν (hēmōn) – Genitive plural pronoun
- Meaning: “of us” or “we”
- Indicates that the subject (those sinning) includes the author and audience.
μετὰ (meta) – Preposition + genitive (τὸ λαβεῖν)
- Meaning: “after”
- Shows sequence: first, they received knowledge; then, they sinned deliberately.
τὸ λαβεῖν (to labein) – Aorist active infinitive
- Root: λαμβάνω (to receive)
- Meaning: “to receive” or “having received”
- The aorist indicates a completed action, referring to a definite moment of receiving knowledge.
τὴν ἐπίγνωσιν (tēn epignōsin) – Accusative singular feminine noun
- Root: ἐπίγνωσις (full knowledge, recognition)
- Meaning: “the full knowledge” or “acknowledgment”
- Strengthened form of γνῶσις (knowledge), indicating deep understanding.
τῆς ἀληθείας (tēs alētheias) – Genitive singular feminine noun
- Meaning: “of the truth”
- Specifies what kind of knowledge was received.
οὐκέτι (ouketi) – Adverb
- Meaning: “no longer” or “no more”
- Indicates that something has ceased to be available.
περὶ ἁμαρτιῶν (peri hamartiōn) – Preposition + genitive plural
- Meaning: “concerning sins”
- Refers to the context of sin for which sacrifice is made.
ἀπολείπεται (apoleipetai) – Present passive indicative, third singular
- Root: ἀπολείπω (to leave behind)
- Meaning: “is left” or “remains”
- The passive voice shows that no sacrifice remains available.
θυσία (thysia) – Nominative singular feminine noun
- Meaning: “sacrifice”
- Subject of ἀπολείπεται (is left).

Summary of the Parsing:

The verse describes a continuous, deliberate sin (ἁμαρτανόντων) after having received full knowledge of the truth (τὴν ἐπίγνωσιν τῆς ἀληθείας).
The consequence: No more sacrifice (οὐκέτι … θυσία) remains for such sin.
The structure emphasizes willful rebellion rather than an accidental sin, using present participles for ongoing action and the aorist infinitive to mark a past completed reception of truth

MORE DETAIL COMMENT with SOME SELECT QUOTES from favorite sources:

1. Ἑκουσίως (hekousiōs) – Adverb

Parsing: Adverb, meaning “deliberately” or “willfully”

Wuest: Describes the intentional nature of sin in contrast to sins of ignorance.
Zodhiates: Emphasizes the volitional aspect, distinguishing between sins of weakness and sins of defiance.
TDNT: Discusses the word in Greco-Roman ethics, particularly in voluntary actions in contrast to accidental offenses.
BDAG: Defines it as “willingly, voluntarily” with emphasis on intentional action.
Metzger: Notes its rarity in the NT and theological weight in this passage.

2. γὰρ (gar) – Conjunction

Parsing: Conjunction, meaning “for” or “because”

Wuest: Functions as an explanatory conjunction, linking the statement to the preceding verses.
Zodhiates: Common explanatory particle used to provide rationale.
TDNT: Broad discussion on its function in Koine Greek, serving as a connector for logical argumentation.
BDAG: Standard definition as an explanatory or causal conjunction.
Metzger: No significant textual variants affecting this word.

3. ἁμαρτανόντων (hamartanontōn) – Present Active Participle, Genitive Plural

Parsing: Present active participle, genitive plural, meaning “sinning”

Wuest: Present tense highlights ongoing action, reinforcing the idea of persistent sin rather than a single act.
Zodhiates: Links this to the concept of habitual sinning, as opposed to occasional failure.
TDNT: Explores hamartia as missing the mark, with references to deliberate sinfulness in the LXX and NT.
BDAG: Notes the present participle indicating an ongoing state.
Metzger: Comments on theological implications, particularly concerning apostasy.

4. ἡμῶν (hēmōn) – First Person Genitive Plural Pronoun

Parsing: First-person genitive plural, meaning “of us”

Wuest: Identifies the author’s inclusion of himself, reinforcing a communal warning.
Zodhiates: Highlights the corporate nature of the exhortation.
TDNT: Discusses pronoun usage in Greek rhetoric for emphasis.
BDAG: Standard function as a genitive pronoun.
Metzger: No significant textual variants.

5. μετὰ (meta) – Preposition

Parsing: Preposition meaning “after” or “with”

Wuest: Contextually signifies a consequence of receiving knowledge.
Zodhiates: Often used temporally; here indicating a change of state.
TDNT: Various uses in Koine Greek; in Hebrews, often denotes sequence.
BDAG: Primary meaning here is temporal—”after receiving.”
Metzger: No textual variations.

6. τὸ λαβεῖν (to labein) – Aorist Active Infinitive

Parsing: Aorist active infinitive of lambanō, meaning “to receive”

Wuest: Aorist indicates completed action—knowledge has been received.
Zodhiates: Emphasizes the act of taking or grasping.
TDNT: Explores lambanō in salvific contexts.
BDAG: Notes its use in reference to accepting divine revelation.
Metzger: No major textual variants.

7. τὴν ἐπίγνωσιν (tēn epignōsin) – Accusative Singular Noun

Parsing: Accusative singular of epignōsis, meaning “knowledge”

Wuest: More than general knowledge (gnōsis); deep, full knowledge of the truth.
Zodhiates: Distinguishes epignōsis as a precise, complete knowledge.
TDNT: In Pauline and post-Pauline literature, often refers to salvific knowledge.
BDAG: Full knowledge as opposed to partial awareness.
Metzger: Highlights the significance of rejecting full revelation.

8. τῆς ἀληθείας (tēs alētheias) – Genitive Singular Noun

Parsing: Genitive singular of alētheia, meaning “truth”

Wuest: Definite article emphasizes the truth—God’s revealed truth.
Zodhiates: Truth as divine reality, not just factual correctness.
TDNT: Alētheia in Johannine and Pauline theology refers to ultimate reality in Christ.
BDAG: Common NT usage for divine revelation.
Metzger: No textual variants, but strong theological implications.

9. οὐκέτι (ouketi) – Adverb

Parsing: Adverb, meaning “no longer”

Wuest: Stresses finality—no more sacrifice remains.
Zodhiates: Often signals a decisive end in NT contexts.
TDNT: Used for negation in eschatological contexts.
BDAG: Common negation adverb in NT.
Metzger: No major textual concerns.

10. περὶ ἁμαρτιῶν (peri hamartiōn) – Prepositional Phrase

Parsing: Peri (preposition) + hamartiōn (genitive plural noun, “sins”)

Wuest: Preposition peri used in sacrificial language.
Zodhiates: Links to OT sin offerings.
TDNT: Hamartia as both act and state of sin.
BDAG: Used frequently in contexts of atonement.
Metzger: No textual issues.

11. ἀπολείπεται (apoleipetai) – Present Passive Indicative, 3rd Singular

Parsing: Present passive indicative of apoleipō, meaning “remains”

Wuest: No further sacrifice is left—finality of Christ’s atonement.
Zodhiates: Emphasizes passive form, meaning the state of “being left.”
TDNT: Discusses apoleipō in covenantal contexts.
BDAG: Common verb for “being left behind” or “remaining.”
Metzger: No major textual variants.

12. θυσία (thysia) – Nominative Singular Noun

Parsing: Nominative singular, meaning “sacrifice”

Wuest: Christ’s once-for-all sacrifice is sufficient.
Zodhiates: Compares to OT offerings.
TDNT: Thysia as a theological concept in Hebrews.
BDAG: Used in both religious and secular sacrifices.
Metzger: No textual concerns.

DAKE: “This passage refers to those who have received the full knowledge (epignōsis) of the truth and then deliberately turn away from it. The sin here is not an occasional act of disobedience, but a willful, continuous rejection of Christ after having known Him. Under the Old Testament law, there was no sacrifice for willful sin (Numbers 15:30-31), and likewise, under the New Covenant, if one deliberately rejects Christ’s sacrifice, no other offering for sin remains. The person who does this has forfeited salvation, and only judgment awaits (Hebrews 6:4-6; 10:27-31). This proves that apostasy is possible, and those who turn away from Christ will face eternal punishment.”